The admirable convert: or the miraculous conuersion of the thiefe on the crosse With the finall impenitency of the other. By Samuel Smith, minister of the word of God. Smith, Samuel, 1588-1665. This text is an enriched version of the TCP digital transcription A12506 of text S101704 in the English Short Title Catalog (STC 22834). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 502 KB of XML-encoded text transcribed from 270 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A12506 STC 22834 ESTC S101704 99837512 99837512 1838 2240868268

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 Early English books online. (EEBO-TCP ; phase 2, no. A12506) Transcribed from: (Early English Books Online ; image set 1838) Images scanned from microfilm: (Early English books, 1475-1640 ; 1008:13) The admirable convert: or the miraculous conuersion of the thiefe on the crosse With the finall impenitency of the other. By Samuel Smith, minister of the word of God. Smith, Samuel, 1588-1665. [14], 518 [i.e. 520] [6] p. Printed by Thomas Harper, for Thomas Alchorne, and are to be sold at his shop in Pauls Church-yard, at the signe of the Greene Dragon, London : 1632. Page numbers 479-480 repeated in page numbering. Imperfect; lacks folding table. Reproduction of the original in the British Library. eng Jesus Christ -- Crucifixion -- Early works to 1800. Conversion -- Early works to 1800. eebo The admirable convert: or the miraculous conuersion of the thiefe on the crosse. With the finall impenitency of the other. By Samuel Smith, minister o Smith, Samuel, 1632 540 87272 173 0 0 0 0 0 19.82 C The rate of 19.82 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2011-07 Assigned for keying and markup 2011-07 Keyed and coded from ProQuest page images 2011-08 Sampled and proofread 2011-08 Text and markup reviewed and edited 2012-05 Batch review (QC) and XML conversion

THE ADMIRABLE CONVERT : OR THE MIRACVLOVS Conuersion of the Thiefe on the Crosse .

With the finall Impenitency of the other .

By SAMVEL SMITH , Minister of the Word of God .

LONDON , Printed by Thomas Harper , for Thomas Alchorne , and are to be sold at his Shop in Pauls Church-yard , at the signe of the Greene Dragon , 1632.

TO The Right Worship●ull , Sir Richard Greeues Knight , one of his Maiesties ●ustices of the Peace , & Quorum , for the Countie of Worcester , and to the vertuous and religious Lady , the Lady Anne Greeues his wife , increase of grace in this life , and eternall glory in the life to come . Right Worshipfull :

IT may bee wondred at of many , especially in these daies wherin there is such a satietie , if not a surfet of bookes , and that vpon this subiect of Repentance , that I should thus carry timber to the Wood , or water to the Sea . And the rather for that my late publication of my exercises of the same subiect , The Eunuchs Conuersion ; my reasons are these . First , the good content my hearers had at the publike preaching of the same , was no small motiue vnto mee to present the same things to their eares , which were so acceptable to their hearts : And oh that the Lord would be pleased to co-operate to make them partakers of that sauing grace . Secondly , for that there hath bin none in our Church ( for ought I know ) that hath fully handled the History . And lastly , for that no one place of Scripture , or example of Gods mercy , is more abused then this of the Penitent ; for alas , how many desperate sinners haue beene imboldened to sinne by his example ? for what , say they , Did not the Thiefe on the Crosse , at last repent , and was hee not saued ? Not considering , that repentance is Gods gift , and that , as an Antient doth well obserue , Though God giue forgiuenesse of sins to al that repent , Qui promisit poenitenti veniam , non promisit peccanti poenitentiam , Aug. he giues not repentance to all that sinne , Neither consider they that the conuersion of this man was not ordinary , besides , it was particular , and that particular examples are not to be vrged for a generall practice , especially in so weighty a matter , as the saluation of the soule is : nor how Christ now vpon a speciall occasion to shew the effect of his bloud , the power of his sufferings , and to manifest to the sinfull world , the truth of his God-head , euen at the lowest ebbe of his humiliation , would conuert a sinner . These things they remaine willingly ignorant of , whereas indeed it is a thousand fold more probable that such shall dye as they haue liued , impenitently , wickedly , and desperately , with the Impenitent , and so be damned , rather then to haue such a singular grace giuen them , and mercy shewed at last hour to repent with the Penitent , and so be saued . This being the condition of so many in the world , oh how do●● it concerne euery faithfull Minister of Christ , to strike oft vpon this string , to presse hard vpon this duty , and to bring them to see ( if it be possible ) the miserable condition of an impenitent life . These are the motiues that haue so preuailed , to bring these collections to light . And now Right Worshipfull , I beseech you that the world may receiue them at your hands , and vnder your name , which why should I doubt of , since your zeale for Gods house , loue of the truth , with that incouragement you daily giue to such as bring the tidings of peace , may assure mee that a Present of this nature , cannot but bee acceptable vnto you . Now if this poore worke may adde to the benefit and good of Gods Church , and further the worke of Repentance , which these times call for , as my hope is through Gods mercy it may . And that you and yours , who deserue so large a measure of honor & respect from Gods Church , may hereby bee further incouraged in your godly course , who I confesse deserue a greater gift , and better Present then I am able to giue ; it is all I desire , and therein shall much reioyce , and glorifie God in that behalfe . And thus I commend you both to God , and to the word of his grace , who is able to build you vp further , and to giue you at last an Inheritance amongst all those that are truely sanctified .

So prayeth hee who desireth to bee and remaine ,

Your Worships Petitioner to the Throne of grace , SAMVEL SMITH .
THE ADMIRABLE CONVERT .
Luk. 23. vers. 39.40 . &c.

ANd one of the euill doers , which were hanged , railed on him , saying , If thou bee Christ , saue thy self & vs .

But the other answering rebuked him , saying , Doest thou not feare God , seeing thou art in the same condemnation ?

We indeed are iustly here , for we receiue the due reward of our deeds , but this man hath done nothing amisse .

And he said vnto Iesus , Lord remember me when thou comest into thy kingdome .

And Iesus said vnto him , Verily I say vnto thee , to day shalt thou be with me in Paradise .

OF all Doctrines to be preached , none more necessarie then the Doctrine of true Repentance ; which as it is most necessarie to life and saluation , as our Sauiour witnesseth , saying , Except ye repent , Luk. 13.5 . ye shall all perish ; So neuer more neglected , then in these times , wherein too many of Israels Watchmen bend themselues , not to serue to the edification of the faith of the Church , as to disturbe the peace thereof , wherein the malice and policie of Sathan , in the purest Churches , to corrupt the purity of doctrine , hath beene euer seene .

But to leaue such as wearie themselues and Hearers with knotty questions , tending rather to strife then edification , therein many times to get a name of profunditie , they leade their people rather into a labyrinth , then work them to true piety .

It is the Doctrine of true repentance we haue now in hand ; and herein of that Admirable Conuert , or that Mirror of Gods mercy , the Thiefe on the Crosse ; whose example as it is full of consolation vnto the godly , so no one example of Gods mercy in the whole Scripture more abused by wicked and licentious men .

Before we come to these particulars , it will not be amisse that we first cast our eyes vpon the Lord Iesus Christ himselfe , who as the Prophet Isaiah saith , Isa. 53.12 . was numbred with transgressours .

And as Saint Luke obserueth in this Chapter :

Vers. 32. There were also two other malefactours led with him to be put to death .

Verse 33. And when they were come to the place which is called Caluary , there they crucified him , and the Malefactours , &c.

The foure kindes of death in vse among the Iewes . There were foure kindes of death in vse amongst the Iewes , as capitall punishments for capitall offences .

1 Stoning . Leuit. 24.14 . Deut. 17.7 . First , stoning , a kinde of death commonly inflicted vpon Blasphemers , and Idolaters , where the hand of the witnesse was first to be vpon him .

Secondly , Beheading . 2 Beheading

Thirdly , Burning .

Fourthly , Strangling , 3 Burning . Deu. 21.22 which punishment was afterwards changed by the Romans into crucifying ; 4 Crucifying Deu. 21.23 which kinde of death was aboue the rest full of paine , ignominie , and reproach ; and therefore reserued for grand Malefactours . The manner whereof was this : The body was to hang on the tree till night , and before the Sunne was set , the same was to be taken downe and buried . This kinde of death was branded with a curse by God himselfe : He that is hanged , is accursed of God .

And for the nature of this kind of death , without all question it was performed with much torture and paine , the Armes being stretched out , and fastened vnto the tree , with nayles which pierced both hands and feet ; in which miserable torture and paine , the crucified was to remain and abide till death .

And if it should be inquired why the Iewes did so earnestly vrge Pilate that Christ might be crucified , no question it was done ( in respect of them ) because this kind of death was the most ignominious , bitter , and reproachfull , such was their malice against Christ .

And herein something would be obserued concerning 1. The Iewes inflicting . 2. Christ suffering . 3. The nature of the death , crucifying .

The malice of the wicked great against Christ and his members . First of all , in these Iewes we may take notice of the implacable rage and malice that is in wicked and vngodly men against Christ and his members . No wilde beast is more sauage and cruell then wicked men are , yea and that against the most innocent . Here is Christ Iesus himselfe , the Obiect , Abiect , and Subiect , of the malice of mercilesse men , who thought they could neuer shew cruelty enough vpon Christ .

Of them it may truly be said , Destruction and calamitie are in their wayes , and the way of peace they haue not knowne .

And hence is it that in the Scripture , wicked men are resembled vnto Lions , Beares , Wolues , Foxes , and Beasts , yea such kind of beasts as are of a cruell and deuouring nature : yea as Solomon saith , Mat. 7.15 . Cant. 2. 2. The. 3.2 . Pro. 12.10 2. King . 8.11 . The very mercies of the wicked are cruell . What a greeting was there betwixt Elisha and Hazael ; the very sight of Hazael caused the man of God to weepe , foreseeing the cruelty that he would exercise vpon the people of Israel : Their young men ( saith he ) wilt thou slay with the sword , and rippe vp the mothers with childe , and dash their children against the stones . We may see this in Pharaoh , Exod. 2. Mat. 2. in Herod , in Haman , who regarded none , neither age nor sexe : besides the wofull experience of the truth hereof , the godly daily finde in the world .

Neither is this a thing to be wondred at ; for consider by what spirit such are led , not by the Spirit of God , which is the spirit of peace and of loue : But by the spirit of Sathan , who is full of malice , 1. Pet. 5.8 . and hunteth still after bloud , going about continually seeking whom he may deuoure ; who is compared in the Scripture to a Lion , Reu. 12. Dragon , and old Serpent , and a Murtherer from the beginning . Now it is Sathan himselfe that worketh in the wicked , he bloweth the coles , and wicked men are but his Instruments to serue his turne .

As also in respect of the Godly themselues , because they run not with the wicked into the same excesse of riot . Esay 59.15 Whosoeuer refraineth from euill , maketh himselfe a prey . The very piety and holinesse of life , that is to be seene in the Godly , is matter for the malice of wicked men to worke vpon , this bred the quarrel betwixt Cain and his Brother ; 1 Ioh. 3.12 Abel was more righteous then himself , this stirred vp Cain agaist him .

Seing then that there is such an implacable hatred in the wicked against the Righteous ; Never let vs wonder then at the Churches misery , nor the godlys afflictions , for haue they not many and mighty enimies that plot and conspire against them . Was not this foretold in the first age of the world , Gen. 3.15 . I will put emnitie betweene thee and the woman , and betweene thy seede and her seede ? And was not this againe confirmed by Christ himselfe , now in the last age of the world ; Mat. 10.34 I came not to send peace , but the Sword ? I am come to set a man at variance against hi● Father , and the Daughter against the Mother , &c. Neuer then let vs wonder at it , but rather magnifie the goodnesse of our God , that is pleased thus to limit , and bound the malice of the wicked , without whose speciall prouidence we could not liue amongst them .

And indeed it should teach vs to be wise as Serpents , considering that wee liue amongst , and haue to doe with such subtil and malitious enemies . Vpon this very ground our Sauiour warneth thus , Behold , I send you foorth as Lambs amongst Wolues , Mat. 10.16 bee ye therefore wise as Serpents , and innocent as Doues . Wisdom and Simplicitie is required of all Gods people . We are to walke warily euery where , and looke well vnto our selues that we be not made a prey vnto them .

And because our enemies are deepe in Councell , prudent in their enterprises , wary in their proceedings , politique in preuenting , and suddaine in the execution of their designes ; It shall be our wisdom to fly still vnto God , and by earnest prayer desire him to deliuer vs from wicked and vnreasonable men . 2 Thes. 3.2 All our hope and confidence must be in him , 2 Sam. 24 . 13.1● . and let vs pray with David , that the Lord would rather take vs into his owne hand to correct vs , and not suffer vs to fall into the hands of men , for with him there is mercy . Hee remembreth whereof we be made , Ps. 103.14 he considereth that wee are but dust . And indeed in this hath the Lord heard and answered his people , that howsoeuer for our sins we haue tasted of the Lords Rod , by Famine , Pestilence , strange diseases , vnseasonable weather , &c. Yet the Lord hath not made vs a prey to malitious and wicked men , whose very mercies are cruel , and whose insatiable thirst , is for the blood of the Saints , which if the Lord should doe at any time , which wee may iustly feare by reason of our sins , wee shall then be brought to see a manifest difference betwixt the chastisments of a mercifull God and louing Father , and the bloody cruelties of mercilesse men . Hitherto of the malice of the Iewes .

For the second , Christ an innocent suffereth here as a Nocent , and dyeth with two grand Malefactors , and that a shamefull , ignominious , and reprochfull Death . Note we hence .

That it may be the portion of faithfull men , Godly men many times suffer as malefactors . yea the best Christians to suffer as Malefactors , heere is Christ Numbred with . Transgressors , crucified with two Theeues . 1 Reg. 22.27 . Ier. 32.2 . Gen. 39. 2 Tim. 1.16 . So is Micha sent to the prison , Ieremy to the Dungeon , Daniel to the den , Ioseph punished as an Adulterer , Paul imprisoned for preaching the Gospel , and the Baptist beheaded , Mar. 6.27 . yea the better the Christian , the more obnoxious and liable to wrongs , & it must needs be so ;

First , in regard of that implacable rage and malice that the wicked beare against the Godly . For it was through the enuie of the people that Christ was put to death , Mat. 27.18 for they had no iust accusation against Christ ; How often doth Christ cleare his innocency , what euill haue I done ? and which of you can reproue me of sin ?

Secondly , in the Iudgement of the men of the world the godly are esteemed naught , measuring others by themselues . Thus dealt they with Christ . We haue found this man a pestilent Fellow , Luk 23.2 . and an enemy to Caesar .

But the maine ground hereof is this , because the life and conversation of the Godly is not after the manner of the world ; and their wise , their sober , and holy life seemes to vpbraid , and condemne the euill practises of the world .

Which serues first to condemne that Tenet of the Church of Rome , who wil allow no Church but such a Church as is florishing and visible , and measure the truth of it , by the florishing light and reputation of Ecclesiasticall order , as if Christ hath changed his cognisance , the Crosse and the taking vp of the Crosse , to the Imperious lifting vp of the Scepter , ●or the Crosiar , now more dreadfull then the Scepter .

Secondly , let this admonish vs ●o bee wary how wee censure o●hers , seeing the most innocent haue suffered , neither by mens ●nds heere are wee to iudge of mens estates heereafter . Many say of the Godly in time of affliction , as the Iewes did of Christ , He trusted in God let him deliuer him . Let vs see what his religion and forwardnesse will now auaile him ; But thus dealeth the Lord many times with the best Christian , whilest a wicked man is suffered to run on to destruction .

Thirdly , if thou be a Christian and beest falsly accused euen of most heinous crimes , or spitefully intreated with scofs , and reproaches , esteemed a malefactor ▪ yea and suffer for the same , this may not be grieuous vnto vs , in asmuch as the same befell our Lord Iesus Christ himselfe in a worse measure and manner the● they can befall vs . But we ough● with much patience to possesse our Soules , for that our Brethren ▪ and Master too , haue troade th● same presse before vs .

And to this end consider further .

Motiues to suffer wrong . First that heerein we shall bee but conformable vnto Christ our head , who suffered as an euill doer at the hands of the wicked .

Secondly , all the disgraces , reproches and outward miseries that can be layd vpon vs by the wicked , cannot take away du● innocency , nor make vs vnhappy , I will not part with my innocency vntill I dye , saith Iob.

Thirdly , though wee doe not deserue such disgraces or reproches from men , yet the Lord is iust in his iudgements ; and for some secret sin or other , may permit wicked men thus to reuile & abuse vs ; for howsoeuer wee deserue them not with men , wee are not innocent before God .

Thirdly , for the manner of his death , of all kinds of deaths , now in vse amongst the Iewes , this kind of death was most shamefull , painefull , and most accursed , to be Crucified . This kind of death was pronounced accursed by God himselfe . Hee that is hanged is accursed of God : Deut. 21.23 . Gal. 3.13 . and so saith the Apostle , He was made a curse for vs .

Christ died an accursed death . Now Christ in the prouidence of God his Father was to dye this accursed death , this shamefull , painefull , and most ignominious death .

And heerein it is requisite that wee should not looke so much vpon the malice of the Iewes , of Herod , or of Pilate , of the high-Priest , or of the people , for these all were but the Lords Instruments , to serue his purpose and decree , as it is sayd , Herod and Pontius Pilate with the Gentiles and people of Israel , Act. 4.27.28 . were gathered together for to doe whatsoeuer thy hand and thy councell determined before to be done .

But why was Christ to dye this kind of death aboue al other ?

There are many reasons wherfore Christ was thus to dye , and to suffer this kind of death .

First , it was the Decree and Councell of God that it should be so . Act. 2.23 .

Secondly , that heerein and heereby it might appeare that Christ was the true Messiah , and Sauiour that was promised of old , vnto the Fathers , for so saith Christ : Io 8.28 . When ye haue lift vp the Son of Man then shal ye know that I am he .

Thirdly , that herein and hereby Christ might answere all those Types in the time of the Law , Leuit. 10.15 . Leuit. 7.20 concerning Christ . As namely the Heaue offering , which was to be lifte vp and shaken from the right hand vnto the left , signifiing indeed the spreading abroad of Christs armes on the tree .

And that of Isaac layd vpon the wood , Gen. 22.10 with the brazen Serpent erected vpon a pole , Num. 21.8 all which were liuely Types and figures of Christ .

Fourthly , that all those seueral prophecyes made before of the Mesiah to come , might haue their period and determination in him . viz.

They pearced my hands and feete . Ps. 2● . 17 . And againe ,

They shall deliuer him to the Gentiles , and they shall mocke him , and scourge him , and crucifie him .

Fiftly , that those consequents of sin , shame , paine , and the curse , might through the sufferings of the Lord Iesus be taken away : as indeed they are vnto all true beleeuers through Christ .

Who hath borne our shame , suffering with two Malefactors .

Paine , being racked and disioynted Psal. 22.14 .

The curse , being hanged on a tree .

And thus indeed in all these respects it was expedient that Christ should thus bee crucified , and suffer this kinde of death , That the Scripture might be fullfilled , Io. 18.32 . signifying what death hee should dye .

But especially it was most expedient that Christ should suffer this shamefull , ignominious , and cursed death , that so hee might beare the curse of the law , and the wrath of God for vs , that wee might bee made Heyres of the blessing : for so saith the Apostle , He was made vnder the law , Gal. 4.4 . Gal. 3.13 . that hee might redeeme them which were vnder the law , that we might receiue the adoption of Sons .

Now this curse and malediction of the law hath Christ vndergone for vs , according to that prophecy of old : Esay 53.4 . He bare our infirmities , and carried our sins . He was wounded for our Transgressions , hee was broken for our iniquities , he made his soule an offering for sin , the chastisment of our peace was vpon him .

And thus was Christ made vnder the law , the law deeming and reputing Christ the Transgressor , and inflicting vpon him both in soul and body , the whole curse and malediction of the law . And indeed the wrath of God for the sins of the world lay so heauy vpon him as that it pierced his very soule : For had Christ suffred onely in body , then had he onely ouercome a bodily death , & then were our estate most miserable .

But our sinnes hauing deserued not onely a bodily death , but euen the second death , the death of body and soule ; it was therefore necessarie that Christ should satisfie the wrath and Iustice of his Father for both .

And indeed whence was it tha● when that his bitter death approched , he began to be so sorrowfull and heauie ? whence was it that he said vnto his disciples , My soule is heauy , &c. whence was it that he fell so often vpon his face and prayed , Father , if it be possible let this cup passe from me ?

Whence was it that an Angell was faine to come from heauen to comfort him ?

Whence was it that he prayed groueling his face to the earth , when his sweat was drops of bloud trickling downe to the ground ?

Whence , I say , was all this , but from those bitter pangs that he felt in his soule ; his soule being made an offering for sinne ?

But how could God be iust in punishing an innocent for the nocent ?

We must consider Christ in his sufferings , not as a debtor , but as a suretie and a pledge betwixt God and vs , who had vndertaken for vs : Therefore he suffered not as guiltie in himselfe , but personating vs that were guiltie .

Now it stands with the course of Iustice to lay the debtors action vpon the Suretie , especially being willing and able to satisfie the same .

But Christs death was short , and but for a little time , and the sinnes of mankinde deserued an euerlasting punishment , how then could this finite death of Christ answer for such an infinite debt ?

This proceeds from the dignitie and worth of the person that doth suffer , and that is the Lord Iesus Christ himselfe , in respect of his Humanitie , which was more then if all mankinde vnto the end of the world should haue suffered the wrath of God in Hell for euer .

Seeing then that Christ was thus to vndergo this accursed death , to free all the elect from the curse of the Law and death : This shewes first of all the miserie of euery wicked man , and impenitent sinner , that is not reconciled vnto God in Iesus Christ , that hath no part nor portion in Christs sufferings , against whom the Law is yet in force . To such an impenitent sinner do I speake , whatsoeuer Christ suffered here , in some sort rests for thee to suffer ; thou that art a swearer , drunkard , prophane person , that liuest yet in thy naturall estate , and art not transformed into Christs death , and by faith made a member of Christ : Thou lyest yet in thy sinnes , art vnder the curse and malediction of the Law : Christ hath in no wise vndertaken for thee , but thou thy selfe must one day beare the shame , curse , and punishment due for thy sinnes . Oh the misery of euery impenitent sinner ! were this duely considered , it would dampe all the present pleasures of the wicked , and set them on worke to make their peace with God .

Secondly , seeing Christ must needs vndergo so shamefull , ignominious , and so cursed a death , and all for the satisfying of Gods Iustice for sinne ; we may here behold , as in a glasse , the cursed nature of sinne . If we looke vpon sinne in our selues , and in those miseries it brings vpon vs here , we can neuer sufficiently discouer the cursed nature thereof . But when we shall cast our eyes vpon the Lord Iesus Christ himselfe , and see him all to be racked and torne , crucified and tormented , agonizing water and bloud , yea crying out in the perplexitie of his soule , My God , my God , why hast thou forsaken me ? This will let vs see sinne in the vgly face thereof .

And last of all , seeing that Christ became thus obedient vnto the Law , and by his sufferings bare the full curse and malediction of the same , and all to this end , to free vs from the curse , who were cast men by the law , and adiudged to death ; this may serue for matter of singular comfort and consolation vnto the godly : for now whensoeuer Sathan shall accuse them , they may then triumph ouer Sathan , hell , and death , with Saint Paul , Rom. 8.33 Who shall lay any thing to the charge of Gods chosen : It is God that iustifieth , who is he that condemneth ? It is Christ that dyed , &c. We haue therefore cause to reioyce in the Crosse of Christ aboue all things , and to say with Paul , I desire not to know any thing , but Christ and him crucified .

And thus much for Christs sufferings .

Now we come to those two Malefactours that were crucified together with Christ .

Text. ( 39. And one of the Theeues that were hanged , &c. )

Before we come to handle these words , two doubts are to be remoued .

In Moses Law theft was punished with restitution , If a man shall steale an oxe , Exod. 22.1 or a sheepe , and kill it , or sell it , he shall restore fiue oxen for an oxe , and foure sheepe for a sheepe .

It may then bee demanded , How theft amongst the Romans , and so likewise amongst vs , comes to be punished with death ?

This was a Iudiciall Law for a time , and their countrie was more fruitfull then ours ; and therefore were not so much hurt by stealing being rich , as we being poore .

Besides our people are more cruell then they were , and therefore more sharper punishments are to be prouided .

But some conceiue that the word in the originall is to be vnderstood of such theft as is ioyned with murther , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and so to be vnderstood of day-theeues , or robbers by the way side .

But Saint Matthew hath it thus , The theeues cast it in his teeth : Mat. 27.44 as if both of them had beene against Christ .

This is but More Scripturae , Numerus pro numero : the Scriptures phrase , one number put for another , like that of Saint Matthew , When the disciples saw it , Ioh. 12.5 . that she poured a box of oyntment vpon his head , they had indignation . Now Saint Iohn saith , that this was but one disciple , Iudas .

Or else it may bee answered thus : That both were wicked at the first , and at last one repented and conuerted , leauing his rayling and mocking , and beleeueth in Christ .

VERSE 39.

And one of the euill doers which were hanged , rayled on him , Text. say●ng , If thou be Christ , saue thy selfe and vs .

WE haue here first of all the gracelesse and impenitent Theefe , acting his part vpon the ●●age of the Crosse .

Wherein are obseruable , 1. The person , ( An euill doer . ) 2. His behauiour ( rayled . ) 3. On whom , ( on Christ . ) 4. In what manner .

1. Calling the truth into que●tion , ( If thou be Christ . )

2. Scoffingly desiring deliuer●nce from him , ( Saue thy selfe and vs . )

Here we haue first of all to behold a gracelesse , wicked , 1 Person . and impenitent wretch , suffering with Christ , and crucified together with him ; howbeit the cause of their deaths was much different . Christ dyed innocently ; this impenitent doth suffer iustly for his wickednesse : so that though the punishment seemed to be alike , the cause was not alike . Note hence ,

That not the punishment but the cause maketh a Martyr . Not the punishment but the cause maketh a Martyr . Non poena sed causa , &c. What though this Impenitent were put to the like publike shame , and dyed that cursed and cruell death that Christ did , he suffered iustly for his deserts , and his publike punishment and shame was but the stipend of his sinne ? 1. Pet. 4.15 . Let no man ( saith Peter ) suffer as an euill doer . For what comfort can we haue in such kinde of sufferings : But when we shall suffer wrongfully , or in the cause , or for the sake of Christ , then may wee haue comfort . This made those holy seruants of Christ , Act. 16.25 Paul and Sylas , to reioyce in prison , and to sing Psalmes , as if they had accounted their sufferings their greatest glory and happinesse . T is true , to be a prisoner is matter of no praise or commendations . But to be a prisoner of Iesus Christ , or for Christ , this is it that wipes away the staine and blot . And hence is it that the Apostle Paul often mentioneth the cause of his sufferings , as his sufferings : Ephes. 3.1 . Phil. 1. Paul a prisoner of Iesus Christ , or for Iesus Christ : because it was for Christs sake that he suffered . Thus we reade that Ioseph lay bound in prison , Gen. 39.20 with the rest of the Kings prisoners , howbeit the causes were not alike . Gen 40.3 . So Ioseph againe with Pharaohs Baker and Butler was cast into the same prison , howbeit Ioseph falsly accused by his adulterous Mistrisse : The other suffer iustly for their deserts .

1. Cor. 13 Though I giue my body to the fire , saith the Apostle , that I burn , and haue not loue , it profiteth me nothing . It is not the paines of martyrdome , nor all the torments in the world that will make a Martyr , if we suffer as euill doers , and not for well doing . And it it must needs be so : For ,

It is not the punishment but the cause that approues vs to be faithfull bearers of the Crosse . For the euill of punishment in it selfe , had its originall from the euill of sinne , and are indeed in themselues euidences of Gods wrath conceiued for sinne . And therefore if we suffer as sinners , our sufferings can bring vs no comfort , sith they are tokens , not of the affection , but of the indignation of God towards vs .

And surely this may serue to stop the mouthes of our aduersaries of Rome , that brag and boast of the sufferings of many of their Popish crew , as if they had dyed Martyrs at least : and some of them haue they canonized for Saints , who suffered indeed as Traytors , against their Prince and countrey , and deserued rather to be marked out with the blacke coale of Infamy and shame to posterity , then once to haue their names mentioned with the least respect of honour .

And what shall we say to the order of the Franciscans that is amongst them , an order that makes profession of voluntary miserie , as if herein they did approue themselues to be the true disciples of Christ . Alas herein euen Baals Priests and Mahomets Deruices out-bid them : they do something like Disciples , but yet they come short . He that will be my disciple ( saith Christ ) let him take vp his crosse and follow me . Cyprian obserues , that the first Martyrs of the new Testament were children ; so the cause of our martyrdome and sufferings should carry in it the innocency of children .

O but , say some of our Romish Catholickes , we haue amongst vs that suffer daily for Religion , and their conscience euen to the spoyling of their goods , losse of their liberties , &c. and what will you make of these men , but holy men , and blessed Martyrs .

O but stay a while , for Religion , and for conscience doe they suffer ? If for pure Religion and good conscience , this were praise-worthy indeed ; and such sufferings shall neuer go vnrewarded with God . But we must looke well to our owne consciences , that they do not misinforme vs , and conspire together with Sathan to worke our ruine : for , Ier. 18. The heart of man is deceitfull aboue all things , who can know it ? And Sathan himselfe is not more dangerous and deceitfull vnto a mans selfe , then his owne heart , and therefore we must bring our consciences to the word , and see that they bee rightly informed there , else wee can haue no comfort in our sufferings . But these suffer indeed most iustly , and that for their rebellions , idolatry , disobedience to authoritie , &c. and so as euill doers , to whom no promise of true comfort in such sufferings belongs .

Secondly , this may admonish vs to take heed vnto our selues , that whatsoeuer trouble or affliction soeuer wee meete withall here , that wee looke still to the cause of our suffering , that it bee good , and not euill , as Saint Peter exhorteth : 1. Pet. 4.15 Let none of you suffer as a murtherer , or as a thiefe , or as an euill doer , or as a busie body in other mens matters : yet if any man suffer as a Christian , let him not be ashamed . Many a man is smitten with the tongue , and lieth vnder shamefull reproach , some for their pride , some for their crueltie , couetousnesse , vncleannesse , &c and albeit their owne consciences cannot but pleade guilty to these enormities , yet they thinke they haue said enough for themselues , when they say that good men haue beene abused and reproached ; yea Christ himselfe , say they . This I grant to bee most true , in Christ and good men , they did indeed suffer disgrace and reproach in the world . But did they deserue it ? Surely no.

Had they deserued it , they could haue had little comfort in their sufferings ; And know that thou being guilty of those sinnes , the which the world doth iustly brand thee withall ; it is iust with God , thou shouldest beare the shame thereof with men , either to bring thee to the sight thereof , and repentance for the same , or else to thy further obduration and hardening in sinne against the day of vengeance .

It is then but a foolish speech that is so common in the world , that when men suffer any indignitie from the hands of others vndeseruedly , to say , If I had deserued such things , it would neuer haue grieued me . Surely haddest thou deserued them , thou hadst much cause to grieue ; But Christians must take vp the contrary note , I reioyce in this that I deserued it not .

And last of all , this may iustly reproue those who respecting the present sufferings and afflictions of others , say , Surely he hath his punishment , nay his Purgatory here in this life ; when as , alas , they suffering for sinne , these present miseries are but an earnest , and foretaste of the eternall iudgement which is reserued for them hereafter .

Text. ( And one of the euill doers that were hanged . )

This impenitent Thiefe , howsoeuer he had escaped long in a course of sinne , at last comes to shame , and to a miserable end . And indeed God hath ioyned these two together , Sinne and shame , and will in this example teach all men vnto the end of the world , That

Sinne and shame are companions , and go not farre asunder . Sinne and shame go together . Howsoeuer a sinner for a time may thriue and prosper in a course of sinning , yet this is but for a time ; the Lord at last will ouertake them with his iudgements . Howsoeuer a wicked man may prolong his life in wickednesse , Eccl. 7.15 . yet destruction at length shall ouertake the sinner . Sinne and the punishment of sinne are inseparable companions ; if the one go before , the other will follow after . The Lord threatned Adam , Gen. 2.17 . that if he transgressed the commandement , he should dye the death . As God had a time to threaten , he found a time to execute the punishment . We may see this in Cain , Gen. 4.7 . If thou doest well ( saith the Lord ) shalt thou not be rewarded ? If thou dost euill , sinne lyeth at thy doore . The old world that lay weltering in all manner of abhominations , the Lord at last remembred them with a iudgement from aboue . Gen. 19 5. The like of Sodome and Gomorha . The people in the wildernesse murmured against Moses and Aaron , Numb. 21.5 , 6. the Lord therefore sent fierie Serpents and Scorpions amongst them . Yea Gods Church and people themselues , when they haue sinned against God , the Lord hath visited their iniquities with the rod , and their sinnes with scourges . Dauid numbred the people in the pride of his heart , 1. Sam. 24. God meetes with Dauid in the same , in weakening the number of them . 1. Sam. 12. So are Dauids sinnes of adultery and murther , punished with seuerall punishments from the Almightie . But why should I spend time in so cleare a truth , God hath sent his Iudgements vpon men , & Angels , kingdomes and commonwealths , houses and families , persons and places , all haue tasted of the Lords rodde , when once they haue sinned against him . And this proceeds

First of all , from that holinesse that is in God , who is indeed holinesse it selfe , and therefore cannot but punish sin , that is so opposite vnto that pure nature of his : the more holy , iust , and righteous God is , the more is he displeased with the sinnes of men , and his Iustice calls for vengeance vpon transgressours . Though the Lord delighteth not in the punishment of men , yet he delighteth in his owne Iustice , according to which punishment is due . It is not euill in God to punish the wicked for the loue of Iustice , but euill in the wicked to deserue punishment for the loue of sin : Gen. 18.25 . for God forbid , but that the Iudge of all the world should do right .

Secondly , it is grounded vpon the prouidence of God , he suffereth no disorder to be in the whole vniuerse . Now sinne is nothing else but a swaruing from order ; therefore it is brought into order by punishment . The inequalitie and disorder that is in sinne , being made equall and orderly thus ; It is equall and orderly that he that will needs taste of the sweetnesse of sinne , against the will of God , should be constrained to taste of the bitternesse of punishment against his owne will . Aquin.

Thirdly , in regard of the good of Gods Church , it is necessarie that God should thus punish sin , for otherwise if God did not cut off , and restraine offenders in a course of sinning by his iustice , men would liue like Beasts , Lyons , Wolues , and Tygers , Yea these ravenous Beasts would not make more hauock , then wicked men ; Exo. 14.25 if God had not met with Pharaoh what had become of Israel ? if God had not met with Haman , Hest. 7 6. what had become of the Iewes ?

But wee see that wicked men doe not alwayes come to shame for their sins here in this life .

It is their greatest punishment not to be punished . Nihil est infoelicius f●●licitate peccantium , &c. Aug.

Secondly , wicked men are punished whilest they are spared ; for what greater punishment then to bee giuen ouer to their owne hearts lusts .

Thirdly , it is a signe that God reserues such for a more fearefull punishment after death .

Seeing then that shame doth thus accompany sin as an inseparable companion , howsoeuer God many times suffereth long . This sheweth in the first place the lamentable estate of all wicked and impenitent sinners , who lye in sin and wallow in all manner of vngodlinesse , their condemnation doth not sleepe . Howsoeuer the wicked now are secure , and put from them the thoughts of sin , & the punishment due for the same , yet so long as the sinner stands guiltie of sinne before the Lord , there is a most certaine expectation of iudgement . Indeed such is that euill disposition in the heart of man , that as Solomon saith , Because sentence against an euill worke is not presently executed , Eccl. 8.11 . therefore the heart of the Sons of men is fully set in them to doe euill . But what followeth , ver. 12. though a sinner doe euill an hundred times , and his dayes be prolonged , &c. it shall not be well with the wicked .

And againe , Woe to the wicked , Esa. 3.11 . it shall bee ill with him , for the reward of his hands shall bee giuen him . There is nothing more certaine then punishment to the sinner .

Secondly , this may bee a loud call vnto vs all vnto repentance , for those former sinnes we haue commmitted , Sithence sin is so displeasing vnto God , and draws after it such a tayle of iudgments . And that wee take notice of his patience and long-suffering towards vs , who hath spared vs so long a time . Indeed if sinne were an indifferent thing with God , & that he were neither pleased , nor displeased with vs for the same , then to repent , or not to repent , were a thing likewise indifferent . But sithence sinne brings with it shame and punishment , it is time for vs to looke about vs , and let vs take heede of securitie , and labour to please God with reuerence and feare , For our God is a consuming fire . Rom. 12.29 .

Thirdly , as this may terrifie all wicked and vngodly men to consider the most vndoubted certaintie of Gods wrath and vengeance against sin ; so it may minister matter of comfort vnto the godly , for their reward is likewise with the Lord , and their recompence with their God . For can the Lord be more iealous of his iustice then hee is of his mercy ? will hee pay tribulation and anguish to euery soul that doth euil , and shall the labours of his servants in his seruice be in vaine ? it is farre from the iudge of all the world to doe vniustly . Say ye ( saith the Lord by his Prophet ) to the righteous , Esay 3.10 . it shall be well with him , for they shall eate the fruit of their doings .

The consideration of this , comforted Paul ouer all his troubles , I haue fought a good fight , I haue finished the course ; henceforth there is layd vp for mee a crowne of righteousnesse , 2 Tim. 4.7.8 . which Christ the righteous Iudge shall giue mee in that day , and not to me onely , &c. Let vs then rest vpon the gratious promises of our God , being assured that couenant he hath made with his , is surer then the couenant with day and night of the Sun and of the Moone , he is Yea , and Amen , in all his promises , & as iealous of his Truth with his seruants , as of his iustice with the wicked .

Rayled on him . Text.

We haue heard before how the sinne of this Malefactor hath brought vpon him shame , and God in his iustice hath now ouertaken him in a course of sinning , and brought vpon him his deserued punishment , his sinfull wretched life , hath now a miserable and cursed death .

We are now to come to his behauiour at the time of his death , He railed on Christ .

First , the Euangelist obserueth how this Impenitent at this time of his death fell to raile vpon Christ . He is so farre from being humbled in the sense of his sinne , or in any penitent maner to make confession of the same , considering that now he was from a temporall to come before an eternall Iudge , and from the condemnation of the one , to passe vnder the condemnation of the other , as that he groweth worse by his punishment and becomes more desperatly sinful , He railed on Christ . Note hence ,

That when the Lord shall ouertake the wicked with his iudgements , Afflictions make the wicked worse . which might bring them to the sense of their sinne and repentance for the same , as we shall see heereafter in the Penitent , they doe but make the wicked worse . Doth this wretched and miserable man , now that the Lords hand is vpon him , come to see his sinnes , and bewaile his former sinfull course , confessing and crying downe his owne abominations , intreating for mercy at Gods hand in the pardon of the same , surely no ; But his heart is more obstinate , Rom. 2.5 . and his conscience more hardned and becoms seared as it were with a hot-yron , Gen. 15.16 hee hath now a heart that cannot repent but becomes more desperately wretched and sinfull , still more and more to his last breath . Mat 23.32 And this is vsually seene in the wicked daily , notwithstanding the Lords corrections vpon them : they proceed from euill to worse , vntill they haue at length filled vp the measure of their iniquities , vnto their eternall destruction .

Gen. 4.13 . When the Lord conuicted Cain of his cruell and vnnaturall murther of his owne brother , how bare he the Lords reprehension ? did he resolue into teares of repentance , did hee confesse his fault , and craue pardon at Gods hand ? Nothing lesse . Nay rather did he not complaine of God , that his punishment was ouer seuere ? My punishment is greater then I can beare .

Exod. 10. We may see this in Pharaoh , in those tenne plagues the Lord brought vpon him and his people ; they were so farre from humbling him , as that they made his heart still more obdurate and hard vnto his owne destruction . Euen so the people of Israel , the more the Lord afflicted them in the wildernesse , the more they murmured : The more they were smitten , the more they fell away : insomuch as the Prophet taketh vp this complaint of them : O Lord thou hast smitten them , Ier : 5.3 . but they haue not sorrowed : Thou hast consumed them , but they haue refused to receiue correction : They haue made their faces harder then a rocke , they haue refused to returne . Euen so the holy Ghost brings in those Antichristian Idolaters , in the time of their miserie knawing their tongues for sorrow , and blaspheming the God of heauen for their paines and for their sores , and repented not of their works to giue God the glory . Ier. 6. As siluer that is put into the fire , if nothing come out but drosse , is found Reprobate siluer : So the wicked not refined in the fornace of affliction , shew themselues but reprobate men . Wheras the godly , as we shall see hereafter in the Penitent Thiefe , the fire of affliction purgeth their drosse , and makes them purer euer after , like good Hezekiah , and Dauid , who being once rightly humbled , recounted euer after their foregoing sins to the griefe of their hearts , and wounding of their soules . And it must needs be thus : for ,

First , the wicked through their custome and continuance in euill , haue quite lost the sense and feeling of sinne in their owne consciences ; Rom. 1.28.29 . as a man that is possessed with a Frenzie , is insensible of wounds , or stripes , or blowes , be they neuer so mortall , but laugheth and sporteth himselfe in the middest of them all : So euen so is it with a sinner possessed with a spirituall Frenzie , 1. Tim. 4.2 . he hath no feeling at all of his sinnes , his conscience is dead and benummed . And therefore as the estate of that sicke man is most desperate , who is not sensible of his disease : So is the case of a sinner , that perceiueth not the rod of God , when he striketh .

Secondly , to profit aright by afflictions , to bee humbled by them , and to returne vnto God , Hos. 6.1 . is the worke of grace accompanying the crosse , and to bee found only in the godly , who are quickned thereby in all holy duties . So Dauid , Psal. 119.71 . It is good for me that I haue beene afflicted . For it is with affliction as it is with the Word , when they fall vpon a gracious heart , they are by Gods blessing very fruitfull and profitable : but but when they light vpon a hard heart , they are by accident very hurtfull , and harden the same more and more to destruction . As the Sunne shining vpon the waxe doth soften it , and vpon the clay doth make it more hard , and as by one and the same heate , a sweete smell is drawne out of a precious ointment , Tantum interest non qualia sed qualis quisque patiatur . Aug. and a noysome smell out of any putrid matter ; So doth the word and affliction produce different effects in the hearts of men , it skils not what the affliction be , so the matter on which it works be good .

This shewes the misery of all wicked and vngodly men , that liue and lie in sinne without repentance ; They are like vnto a man that hath lost himselfe in the night time , he goeth still further and further from his way , or like a cold stomacke that turneth the best food into putrefaction . Euen so the most excellent things of God , such as are the Word , Sacraments , and those afflictions which the Lord vseth many times , as a means to humble the godly , these are all of them abused by the wicked to their destruction . Rom. 8.28 . For as all things worke together for the best of them that loue God : so by the rule of contraries , all things worke for the worst of the wicked ; They corrupt all things , they defile all things .

Oh the misery of a wicked man , that whether he enioy weale or woe , prosperity or aduersitie , are still posting to hel , and hastening their owne destruction .

Secondly , seeing that afflictions make the wicked worse , wee may by the rule of this Doctrine , take triall of our hearts , and so consequently of our estates , by considering the vse we haue made of our afflictions ; often hath the hand of God bene vpon vs , on some in one kind , and on some in another , let vs consider how we haue behaued our selues vnder the same , Esay 26.9 . haue we learned righteousnesse . When Gods iudgements haue gone abroad , haue they given vs occasion to search and try our wayes , and to turne vnto the Lord ? Lam. 3.40 . this is a good signe of a gratious heart ; but if we finde vpon due examination , that the Lords hand hath no whit humbled vs , but that we find our hearts as hard as before , and we the same when we came out of afflictions we were when we first came into them , a fearefull signe of a gracelesse heart .

Thirdly , this giues vs sufficient warrant what to iudge of that man , who in time of affliction , hath cast off to seeke the Lord , hath murmured , blasphemed , sought to the Physitian and not to God , if affliction better them not , their case is miserable .

( Rayled on him . ) Text.

Thus hee goeth on from one sin to another , from euil to worse , and his last sin , his reuiling and reproaching of Christ , worst of all . And herein will teach vs ,

That when a wicked man beginneth once to fall away from God . When the wicked begin once to fall away from God , they haue no stay of themselues . They haue no stay of themselues , but proceed on still , from one sin to another , neuer resting vntill at length they come to the height of all wickednesse & prophanesse . We may see this cleare in this present example , this wicked and gracelesse man , giuing himselfe vp to a sinfull course of life , liuing by Theft , rapine and much cruelty towards others , he rests not there , but falls to railing and reproaching the Lord Iesus Christ himselfe .

And thus indeed the corruption of our nature is like those heavy bodies , which being throwne vp , moue more slowly at the first , the motion of the ayre hindering and restraining them , but the nearer they come to their place the earth , the swifter they moue ; So sinne moues slowly at the first , by reason it is restrained by feare or shame , but the nearer it brings the sinner to the graue or to hell , the swifter it moues and the more hardly restrained , it comes with such a violent swinge , it is hardly staid , as heere in this man who was most wicked , when hee was nearest his end . This truth may further be cleared by diuers examples in the booke of God , not only in the wicked , but also in the godly themselues , who haue made a fearefull progresse in sin , when once they began to fall from God , thus was it with Eua , when Sathan had once preuailed with her , to lend an eare vnto his charmes . First she saw the fruite , Gen. 3. and set open her eyes , the casements of her soule , by the which the deuill wound himselfe into her heart . Secondly , she desired . Thirdly , tooke of it . Fourthly , she eate thereof ; Still the further the worse . Thus was it with Cain , Pharaoh , Saul , Iudas , &c. If we examine their sinnes and fallings away from God , wee shall finde that all was not vpon a suddaine , neither did Sathan set vpon them with his noysom temptations all at the first ; But brought them on by degrees , according to that of the Prophet ; they bend their tongs like their bow to lyes , Ier. 9.3 . but they are not valiant for the truth vpon the earth , for they proceed from euill to euill , and they know not me , saith the Lord . Againe , the Lord complaining of his people that they made not the right vse of their afflictions , saith , Why should ye bee stricken any more ? Esay . 1.5 . ye will revolt more and more . Yea this is true , not only in the wicked , but euen in the godly themselues , as wee may see in Ionas , the Lords Prophet . Ionas 1. In Dauid , who fell from one sin to another , and the last the worst . Mat. 26.70 Of Peter , that from a bare deniall of Christ fell to curse and to sweare , that hee knew not Christ . Besides , I dare say that he is but a titular Christian , that finds not this truth in some degree or other by wofull experience in himselfe . And this thing so comes to passe ;

First , in regard of Sathan who doth commonly so fortifie , what hold soeuer hee winneth to himselfe , that whensoeuer he findeth the heart of a sinner swept and garnished , Luk 11. by euill thoughts and sinfull imaginations , fit to entertaine Sathan , Sathan will then bring with him seauen spirits worse then himselfe , and these will enter in and dwell there , and so the later end of that man will be worse then the first .

Secondly , in regard of sin it selfe , the which will fret daily more and more , as the Apostle saith , as doth a Canker , 2 Pet. 2.17 which we see infecteth one member after another , vntill at last it hath won the whole body : our Sauiour compareth it to a peece of leven which is of a diffusing nature , that will sower the whole lump , so is it with sin , when it shall once be entertained , it is like a shamelesse Guest , it will grow impudent and will not easily be shaken off .

Thirdly , in regard of the sinner himselfe , who hauing often made shipwrack , of faith and of a good conscience , the mouth of conscience at last comes to bee stopped that the sinner runs on in sin without controlement .

It is the mercy of God vnto his people , that whensoeuer they sin against him , they may haue a monitor within them , that will giue them no peace in sin ; That sin becomes not sweete in their mouths , as Iob speaketh of the wicked ; But when a man shall relish sin , and goe on in a licencious course without check of conscience or any controlement such a one is not far from distruction ;

And last of all , in regard of God himselfe , who being often and still , and againe prouoked , through the contempt of grace offered , and through obstinacy & willfulnesse in sinning is prouoked at last to cast off the sinner , and to striue no more with him . This was the iudgment the Lord threatned against the sinful world in the days of Noah , My spirit shal no more striue with mans spirit . Gen 6. Of all the iudgments , the most fearfulest , when the Lord shal cast of a sinner his care , lay the raines in the neck like a father whose son hath run riot long , & by no means wil be reclaimed . This is a sure fore-runner of distruction . O then happy and thrice happy is he that sinneth least , next he that returneth home soonest ; but most wofull is the estate of him that comes once to be hardned in sinne , that with Ieroboam , hath sold himselfe to worke wickednesse in the sight of the Lord .

Seeing then that wee see thus the cursed nature of sinne , and the miserable condition of the wicked , that when they begin once to fall away from God , they haue no stay of themselues , but proceed from euill to worse , and from one degree of sinne vnto another , vntill at last there be no remedie . Oh how may this awaken euery wicked and vngodly man and woman , to consider that when a man beginneth once to leaue God , God leaueth him ! and when God once forsaketh a man , the deuill takes possession of the heart of such a one . This appeares in Cain , Pharaoh , Saul , Iudas , &c. if we should trace these mens fallings off from God step by steppe , wee shall see from what small beginnings sinne tooke root in them , and being so entertained , increased in them daily more and more , God more and more forsaking them , their corruptions daily more and more increasing ; and at last breaking out into open rebellion against God , and open desperation against their owne souls . Oh the misery of a sinner , thus forsaken of God! Oh the misery of that soule that once comes to bee remorslesse in sinne ! Poore soules , these are in misery and see it not ; are vnder Gods wrath , and regard it not . Lay before these their misery in regard of sinne , beseech them with teares , exhort them by the tender mercies of God , threaten against them the iudgements of the Law , offer vnto them the promises of the Gospell , intreat them by the death of Christ , and the warmest bloud that issued from his blessed side ; All these things wil no way affect them , nor any whit moue them , but as Iob speaketh of the Leuiathan , His heart is harder then the neather milstone : that is , the state of those whom God hath once left to hardnesse of heart , and giuen vp to reprobate sense , whose heart doth not quake and tremble to consider these things .

Secondly , the consideration hereof should admonish euery man and euery woman , and euery mothers childe amongst vs , to take heed of sinne , and to dread it as we would dread a Serpent , or a Cockatrice , and that in regard of the deceitfulnesse of sinne , which if it haue any entertainment , it will waite on thee like a Catchpole , dogge thee vp and downe like a Sergeant , and follow thee like thy owne shadow ; thou canst not shake it off when thou wouldest : this the godly haue found most true by wofull experience in themselues , how hard a thing it hath beene to ouercome any sinne that hath beene entertained with them any time , if it be but some idle oath , or vnsauorie speech that they haue vsed , how hard a thing is it to leaue it : Which shewes how wonderfully such men deceiue their owne soules , that will seeme to stint themselues in sinning , as if they had power in themselues to leaue sinne at their pleasure . These very thoughts shew that thou art in bondage vnder some corruptions , and art in the power of Sathan , and so in danger of destruction .

So then we must destroy sinne whilest it is an egge , and smother it in the first conception , as we destroy the young whelpes of the prey . For as the Apostle shewes , Lust conceiued brings forth sinne , and sinne when it is finished , it brings forth death . Wherein the holy Ghost teacheth vs how dangerous a thing it is , to giue the least entertainment vnto sinne ; it is like a Bird called the Lapwhing , which is no sooner hatched , but it runnes abroad . And indeed sinne is much easier kept out then cast out : It shall then be our wisedome to heed our selues betimes , and euer to looke to our watch , that we may preuent sinne euen at the first motions and occasions thereof : an high point of heauenly wisedome .

Text. Rayled on him .

Sinfull and wretched was the life of this man , and cursed and wretched was his death , not onely in respect of the nature of his death , which t is true was a cursed death to be crucified ; Deu. 21.23 But also in regard of his fearefull end that he made , that hee should dye thus blaspheming of Christ . But it is not to be wondered at , for it was answerable vnto his life . And herein will teach vs .

What a dangerous thing it is to liue wickedly : A sinfull life hath commonly a cursed death . for commonly as the life is , so is the death ; a good life , a good death ; an euill life , commonly an euill death . Here is a wofull end , and a fearefull spectacle of a wretched life : as his life was voyde of grace , so was his death voide of comfort ; his life was wretched , his death was damnable .

And this was not onely in respect of his body , but also in regard of his soule , the which no doubt went from the Crosse to Hell , Act. 1.25 . as it was said of Iudas , that He went to his owne place , that is , to hell . And indeed the Scriptures affoord vs diuers examples of wicked and vngodly men , such who as their liues haue beene wretched and sinfull , so haue died wretched and miserable deaths . Pharaoh a sworne enemy to Gods Church and people , Ex. 14.25 . what a fearfull end came hee vnto with his people , being ouerwhelmed in the sea , Hest . 5.6.7 and there perished . Haman , a great Fauourite vnder the Persian king , an enemy to Gods Church and people , came himselfe to dye that death hee had prepared for Mordecai , and fell himselfe into the same pit he had made for others . Thus do wee reade of Gods heauy iudgement vpon Balshazzar , Dan. 5.5 . the king of Babylon , at his royotous feast , abusing the holy vessels of the Temple prophanely , the Lord at the same time ouertooke him with his iudgements . The like of Ahab and Iesabel , the story makes mention of their fearefull ends , 1 Reg. 21. the very dogs did eate Iesabel , that bloudy and butcherly Queene , that had murthered so many of the Lords Prophets . The like we reade of Saul , that hauing in his life time persecuted Dauid , at last fell vpon his owne sword . The like of Herod , that was deuoured with lice . Of Iudas , that in the dayes of our Sauiour Christ had played the close and cunning hypocrite , what a fearefull end came that wretch vnto at last ; the Text saith , He hanged himselfe : Mat. 27.5 . perceiuing at last what a horrible sinne he had committed in betraying the Lord of life , he iudged himselfe vnworthy of life . Now as his life was wicked , his death was wretched ; for besides that hee made away himselfe , and so became the cursed instrument of his owne death : The Lord shewed a strange token vpon him at his death , Act. 1.18 . for when he was hanged , He burst asunder in the middest , and all his bowels gushed out . There is a Tradition that saith , that when Iudas was dead , hee stunke so noysomely , that no man could come neare him ; and yet this was not all , for as the end of his body was miserable , so was it also in regard of his soule : for the Euangelist obserueth , Act. 1.15 . That hee went to his owne place , that is , to hell , there to remaine for euer , to be tormented with the deuill and his Angels . And the like may be said of Ahitophel , Absolom , Ananias , Act. 5. and Saphira , &c.

And besides the examples of Gods iudgements out of diuine Writ , of those whose liues as they haue beene wicked and vngodly , so their deaths haue beene cursed and miserable , Ecclesiasticall histories affoord vs infinite . Eelix Earle of Wartemberg , hauing a long time beene a most cruell persecutour of Christs Church , sware to his companions at a supper , that ere he dyed , hee would ride vp to the spurres in the bloud of Lutherans . But the same night the reuengefull hand of God stroke him , euen in the height of his malice and cruelty , that hee was strangled in his bed with his owne bloud . Stephen Gardiner , in Queene Maries dayes a bloudy persecutour , sitting at dinner at the very time when Ridly and Latimer were burned at Oxford , Acts and Mon. Fox he gloried and reioyced exceedingly thereat ; But the hand of God incontinently stroke him , that he was carried presently to bed ; where his body was inflamed by reason he could not expell his vrine , and his tongue mightily swolne , and black , hanging out of his mouth most fearefully , and so miserably dyed .

The like wee reade of Bonner , Morgan , Thornton , &c. who hauing beene cruell persecutours , God brought them to shamefull and miserable ends .

Yea our owne experience daily doth manifest this truth vnto vs , that such as haue liued vitiously , riotously , and wickedly , what miserable deaths they many times come vnto . How many filthy adulterers hath God cut off , with filthy rotten and loathsome diseases , causing rottennesse to enter into their bones , and bringing them to miserable ends . How many beastly drunkards , that haue beene inflamed with their strong drinke , hath the Lord cut off in the very middest of their drunkennesse , and so haue dyed most shamefully and miserably .

How many murtherers hath the Lord pursued , whom none else could accuse , and made the malefactours themselues confesse their horrible facts , and all to bring a sinfull and wretched life to a shamefull and miserable end . Surely the Lord is wonderfull in his iudgements . Oh that men were wise to lay the same to heart !

But we see many times the wicked , whose liues haue beene vile and sinfull , haue prospered all their dayes , yea and their death it selfe hath not seemed to bee so miserable vnto them .

Resp. It is true , God many times suffereth the wicked to prosper in the world : Their houses ( as Iob saith ) are peaceable , and without feare : and the rodde of God doth not alwayes fall vpon them . What then ? Is their case any whit the more happie ? Doth not prosperitie slay the foole ? And what are all the pompes and pleasures of the wicked , but as a blazing Starre , presaging ruine and destruction . And what though the wicked passe their time in pleasures , and feare no euill , doth securitie profit any ? will a man enuy him that goeth to execution in a Satten suit ? Is not their destruction the nearer at hand , and so much the more fearefull when it commeth ?

Secondly , the best furniture against Death is , Faith , hope , and a good conscience ; Iob 27.8 . But What hope the wicked ( saith Iob ) when God shall take away his soule ? meaning indeed he hath no hope .

O but these men dye peaceably , euen like lambes in their beds !

So may a wicked man do and yet go to hell , and be in no better case ( as Dauid obserueth ) then the very beast in death ; Man ( saith he ) shall not continue in honour , but is like the beasts that dye . And indeed there is many times little difference betwixt the death of a beast , and that of a wicked man , saue the one hath many times a pillow vnder his head , and the other dyeth in a ditch . When the wicked dye , all his hope perisheth : Pro. 11.7 .

But we see that a wicked life doth not alwayes bring a cursed death : the other Thiefe that liued loosly and wickedly , yet at last repented , and was saued ; and God hath made a promise , that at what time soeuer a sinner doth repent , &c.

Resp. I answer , t is true , the other Thiefe repenting , and beleeuing in Christ , was saued at the very last . But what ? was not this miraculous ? Did not Christ now vpon a speciall occasion to shew the effect of his bloud , the power of his passion , and to demonstrate vnto the world his Deitie , euen now at his lowest ebbe of humiliation , shew his power in the conuersion of the Thiefe ? Must this extraordinarie example now be propounded as a president for euer ? that was but once , miraculous , and wrought vpon speciall occasion ; So mayest thou looke againe for the renting of the stones , the opening of the graues , and the raising of the dead , and to see againe those other miracles of Christ , that did accompanie that conuersion of his . And for further satisfaction consider ,

First , that it is not impossible , but that this was the first time of the call of this Thiefe , that he had neuer heard Christs Sermons before , or had any outward call before this time , that now he came to suffer with Christ : and so his sinnes being of ignorance , might excuse in part , as Paul speaketh of his , The Lord shewed mercy , 1 Tim 1.13 because I did them ignorantly . But now thou canst not pleade this ignorance , inasmuch as thou hast liued vnder the Gospell , and hast had an outward call by the preaching of the same .

Secondly , this example of the penitent Thiefe , as it was extraordinary , so we see it singular : the Scriptures not leauing vs one example more of the like . Now particular examples are not to bee vrged for a generall practise , especially in so weightie a thing as the saluation of the soule is ; The other Thiefe that liued as he did , died not as he did ; but our Text sheweth his miserable end , that hee died impenitently , blasphemously , and desperately : and so haue we likewise seene euen now proued vnto vs the miserable end of many moe , whose liues as they haue beene sinfull , so their ends haue beene fearefull . If Sathan then , or thy owne sinfull corrupt heart , shall go about to perswade thee at any time , that though thou takest thy sway and swing in sinne now , thou mayest hereafter , when thou wilt thy selfe , repent with the good Thiefe , and so be saued ; Answer Sathan thus , and tell thy heart from me , that it is a thousand fold more probable , that thou shalt dye as thou hast liued , impenitently , wickedly , desperately , with the Impenitent Thiefe , and so be damned rather , then to haue such a singular grace giuen thee , and mercy shewed at the last houre , to repent with the penitent Thiefe , and so be saued .

But God hath said , That at what time soeuer , &c.

It is most true that at what time soeuer , &c. Resp. And it is the mercy of God that we haue that and the like places of Scripture left vnto vs to comfort vs , as a hand reached out vnto vs to keepe vs that we sinke not in the pit of desperation , being so conscious vnto our selues of so many impieties , through the which wee haue forfaited Gods fauour and loue in Iesus Christ , and made our selues liable vnto his wrath and vengeance for euer .

But though the Lord say at what time soeuer a sinner doth repent he will blot out , he doth not say at what time soeuer a sinner doth sinne he will giue repentance , Repentance is Gods gift , prouing ( saith the Apostle ) if at any times God will giue them repentance . Qui promisit poenitenti veniam , Non promisit peccanti poenitentiam . Aug. And though God giue forgiuenesse euer to the penitent , hee doth not euer giue repentance to the sinner . And if the Lord giue not this gift and grace of repentance , it is impossible for a sinner euer to repent . Nay when the Lord hath once in the Gospel made tender of grace & saluation , conuincing our iudgements and bringing sin to fight , with the wages of sin , which is the wrath of God , and destruction of soule and body for euer ; And with all tendering vs a gratious pardon in the blood of his Son , & that vpon our true repentance , hee will bee againe reconciled vnto vs ; which tender of grace & mercy offered , when it shall bee on our part reiected , and men shall perfer their owne sinfull lusts before their peace , and by their obstinacy and willfull rebellion in sin , trample vnder foote the blood of the Lord Iesus ; the time may come , nay the time will come , when thou wouldest faine repent thee of thy sins , and canst not : the Lord then may giue thee vp to hardnesse of heart , and finall impenitency .

And therefore dally not with sin , presume not to repent at thy pleasure ; But breake off thy sins betime by repentance , & remember that God will not be mocked , Whatsoeuer a man soweth ( saith the Apostle ) that shall hee reape . The whole life of a Christian should bee but a preparation for death , for in dying well doth consist the wellfare of a Christian for euer ; Now it is in grace in some sort as it is in nature , the seede cast into the ground must haue some time to roote , to battle , to spring and to bring forth fruite ; and according as the seede is , so is the crop ; we must sow in teares , if we wil reape in ioy . And largly in the one , Modica sementi detractio est magnum messis detrimentum . Bern. if we will reape abundantly in the other . Againe , men doe not sowe tares and looke to reape wheate ; Besides , neuer was there seene a Seed-time , Spring , Sommer and Haruest , come together .

O then ! why should Sathan and our owne sinfull hearts thus delude vs , to thinke that wee may reape the crop of glory in heauen , & neuer sowed the seede of grace on earth . Whereas God hath ioyned these two together , grace & glory ; Without holinesse , no man shall see the Lord .

To returne now to the vses .

Seeing this is so then , that an euill life hath commonly an euill death , then the madnesse of those men is to bee mourned for , as Samuel mourned for Saul , that flatter themselues in their sinfull courses , that they shall at last dye happily , when they haue had no care nor conscience in their liues to liue holily . Indeed I confesse that heauen hath many well willers ; who would not goe to heaven & auoid the torments of hell ? Cursed Balam himselfe can wish that his soule might dye the death of the righteous ; Numb. 23. though he had no regard at all to liue the life of the righteous . But these are but bare wishes , in the wicked , they cannot properly be called desires , because they come but from some sudaine passion in the heart , when the thoughts of death , Iudgement , or Hell , possesse them .

Whereas the desires of the godly are euer ioyned with the meanes conducing thereunto : such as are the daily hatred of sinne , grouth in mortification , daily increase of heauenly knowledge , faith , repentance , and the like . But these men separate those whom God hath ioyned together , grace and glory . And though their liues be neuer so vile , wretched , and sinfull , presume that it shall go well with them in death . No question this Impenitent Thief could not but see that his sinfull course of life ; and his heart must needs smite him somtimes for the same . And what might be the answer he gaue his heart , euery man may iudge , that though he ran a sinfull course for a time , yet he would repent at last , and become a new man . Thus is it now with the drunkard , swearer , vsurer , yea the prophanest liuing ; for none can be so desperately sinfull , but sometimes their hearts smite them , and they answer them still with a late repentance , as if repentance were in their power . But at last comes death and ouertakes the sinner , and now is he taken as a Bird in the snare ; Now he sees when it is too late , how Sathan and his owne cursed heart haue kept him hudwinkt , and now in stead of confession of sinne , and sorrow of heart for their former abhominations , and calling on God by earnest and hearty prayer , all which they promised vnto themselues at this time ; Behold here in this Impenitent Thiefe , hardnesse of heart , and finall impenitency , yea he falls to mocking , and blaspheming the Lord of life , from whom saluation commeth .

Canst thou heare these things , thou that art a drunkard , swearer , vncleane person , that lyest and liuest in thy sinnes , and not haue thy heart tremble within thee ? I will conclude with that of Moses , O that men were wise , Deut. 29. then would they consider their latter end .

Secondly , seeing then that the late and last houres repentance ( the common refuge of wicked men ) as it falls short of holinesse in life , so it seldome reacheth to happinesse in death . It shall bee our wisedome then , betimes to lay for this worke of repentance , and to liue an holy life , that hath the promise of an happie death . Get we grace in life , we shall not misse of glory in death : Psal. 73. Marke the vpright man , and behold the iust , the latter end ( saith Dauid ) of that man is peace . They shall enter vpon peace , and shall rest in their beds . Who ? Isa. 57.2 . Euery one walking before the Lord in righteousnesse :

So Paul , I haue kept the faith , 2. Tim. 4. henceforth there is laid vp for me a crowne of righteousnesse . Thus runne then the promises of blessednesse in death to such , and such onely who walke with God in a holy life .

But we see sometimes euen of those holy Brethren that haue liued so purely and so godly ; in death they haue raged and blasphemed , yea and behaued themselues as men in desperation .

T is true , Resp. this hath beene the case , and so may bee of the most holy and sanctified seruants of Christ , and yet this concludeth not that their deaths must needs therefore be miserable . For such may be the nature of the disease , as the Strangury , Colique , burning Feauer , and the like , that may cause this distemper in the best : Now they are but the words of distemper , and not spoken out of reason or iudgement , neither will the Lord impute them vnto his seruants : Rom. 11.1 For will God cast away his people ? God forbid . Neither can mans changeable tongue alter Gods vnchangeable decree .

Or at the most such distempered words vttered by the godly at last , are but forced through some violent temptation of Sathan , which the diuell shall answer for , and , not the godly ; either conclude the want of loue to God , or deliberate purpose to sinne , but rather humane frailty , which shall not hinder true happinesse .

On him .

That is , on Christ , On whom . hee rayled not on his fellow that was a Malefactour with himselfe : no , they were as Simeon and Leui , brethren in iniquitie ; But vpon the most innocent , the Lord Iesus Christ himselfe .

Herein teaching vs ,

That none are more obnoxious and liable vnto disgrace and reproach then the godly are , None more liable to disgrace then the Godly are . yea the better the Christian , the more subiect to the reproach of wicked men . Let no man then that is religious and godly indeed , thinke that he can escape the mockeries and derisions of the wicked ; it is the portion of the Lord Iesus Christ himselfe , he vndergoeth this at the hands of sinners , yet doth patiently beare it . This was Dauids case : Psal. 21.7 . All they that see me laugh me to scorne . They shoot out the lip , they shake the head , saying , he trusted in God , Psal. 69.12 &c. And againe , They that sate in the gate spake against me , and the drunkards made songs of me .

Iob 30.1 . This was Iobs case , They that are younger then I mocke me . This was the case of the Prophet Esay , Isa. 8.18 . Behold I and the children whom the Lord hath giuen me , are for signes and for wonders in Israel .

Thus complaineth the Prophet Ieremy , Ier. 20.7 . I am a derision daily , euery one mocketh me .

And this was the complaint of the Apostles of Christ , We are made a spectacle vnto the world , 1. Cor. 4.9.13 . to Angels and to men : being defamed , we intreat ; we are made as the filth of the world , and are the of-scouring of all things vnto this day . And in the Catalogue of those worthies the Apostle makes mention of , whom the world was not worthy of ; this was part of those trials and sufferings they vnderwent for Christs sake : Others were tried by cruell mockings , and scourgings , &c. And indeed why should any thinke this strange ? do but consider ,

First , the naturall disposition that is in wicked men , who are by nature giuen to hate God and his truth , to hate godlinesse , yea and all that make profession thereof . This was the condition of the Colossians before their calling : Col. 1.21 . they were enemies vnto God . And that which the Apostle Saint Iohn obserueth of cursed Cain , is true in some measure of euery wicked man : Cain was of that wicked one , and slew his brother , 1. Ioh. 3.12 . and wherefore slew he him ? because his owne works were euill , and his brothers righteous : yea the very pietie , zeale , godlinesse , and vnblameable conuersation that is in the righteous , is not the least cause wherfore wicked men are so wrathfully displeased with them : their owne deeds being euill , and they louing darknesse more then light , hence is it that they hate the children of the light : Ye are chosen out of the world , therefore the world hateth you . Ioh. 15.19 . Whereas If ye were of the world , the world would loue her owne .

Secondly , consider againe the malice and policie of Sathan herein , who ruleth and raigneth in the children of disobedience ; who bloweth the coales , and by all meanes possible maintained this opposition , as knowing that himselfe shall bee the gainer thereby . For ,

1. Hereby wicked men are brought to a greater measure and degree of wickednesse and hardnesse of heart , and so hasten their owne destruction .

2. By this meanes to breake off ( if it be possible ) the weake Christian from this godly course , by the manifold crosses and afflictions that Sathan layes in the way of such , and by the which many thousands are discouraged .

3. At the least , to stagger the best in their holy walking , that they may not so chearfully go on in their Christian course , so constantly and so chearfully as otherwise they might .

Thirdly , the Lord will haue it so , that his owne people may be tried , Heb. 11.36 Others were tried by mockings , &c. And thus will the Lord haue the faith , patience , constancie , and obedience of his seruants , made manifest vnto others to the praise and glory of his owne grace , and the incouragement of others . Reu. 2.10 . Behold the deuill shall cast some of you into prison , that ye may be tried , and ye shall haue tribulation ten dayes . But be thou faithfull vnto death , and I will giue thee a crowne of life .

Now then seeing this hath beene the state of the Fathers , the Prophets , Apostles , yea the Lord Iesus Christ himselfe to be reuiled and mocked by others , we may not thinke it strange if the same befall any of vs . Nay seeing Christ suffered himselfe to bee mocked for our sakes , what are we that we should disdaine to be mocked againe for his sake ? we ought rather with the disciples to reioyce that the Lord should account vs worthy of that honour , to suffer for him , Acts 5.41 . resting assured that Our light afflictions which are but for a moment , worketh for vs a farre more excellent and eternall weight of glory .

Secondly , this may admonish euery childe of God to looke vnto themselues , that they suffer not as euill doers : for then the shame of the world , and the reproaches of the wicked , 1. Pet. 2. ●● yeeld no true comfort . For what glory is it ( saith the Apostle ) if when ye are buffeted for your faults , Vers 20. ye take it pati●ently : But if when ye do well , and suffer for it , ye take it patiently , this is acceptable with God . To suffer wrongfully , and to suffer for Christ and his truth sake , shall neuer go vnrewarded with God . Blessed are ye ( saith our Sauiour ) when men reuile you , M●t 5.11.12 . and persecute you , and shall say all manner of euill against you falsly for my Names sake : Reioyce and be glad , for great is your reward in heauen .

And to the end we may beare this burden of reproach and disgrace for Christ the more easily , consider we , How to beare the reproches of the wicked with comfort .

First , the more reproaches thou shalt vndergo by the wicked , the more conformable thou art vnto Christ , and that it is a good signe there is some grace within that soule that hath procured thee so much enuie from Sathan , and from the wicked world .

Secondly , if as now we become vile and contemptible in the world , we should bee so in Gods account , how miserable were a Christian aboue all others , inasmuch as he is sure to meete with hard entertainment here . But here is his happinesse , that God seeth not as man seeth ; but the more contemptible and vile we are in the eyes of the world , the more glorious and excellent in Gods account .

Thirdly , if we startle at a mock or reproach for Christ , Heb. 12 3. what would wee do when the Chaine were fastened to our loynes , and we carried to the stake ? this is not to resist vnto bloud .

Fourthly , howsoeuer wicked men now reuile and reproach thee , this is their day , now they haue their time ; there is a time comming , when the Lord will bring forth thy righteousnesse as the day , when wicked men shall be put to silence , when thy faith , patience , zeale , and sincerity shall be found vnto praise and glory in that day .

On him .

Christ now in misery and in great distresse , this Impenitent doth adde vnto his sufferings , which added greatly vnto his sinne . A man ( saith Iob ) in affliction should be comforted : Thus should hee rather haue pittied Christ , and put vnder his shoulder at this time , to haue holpen him , to haue borne this burthen .

Certaine women meeting Christ carrying his owne Crosse towards Golgotha , Luk. 23.7 . pitt●ed his case and wept , Heb. 13.3 and lamented for him . It is the Apost●es rule , Remember them that are in bonds , as bound with them He should rather haue b●ene another Simon of Cyron , by comforting him being afflicted . But this man is so farre from ministring vnto Christ any comfort at this time , as that he addeth to his sorows , which added likewise greatly vnto his sin . It is a great sin to adde affl●ct●●● t● the affl●ct●d . Note hence ,

That it is a great and a hainous sinne to adde affl ction to the afflicted . That this was the case and condition of the Lord Iesus at this time ; the Euangelists make it most cleare . First by the railings and reproachings of the chiefe Priests and Elders , saying vnto Christ at this time , Mat. 27.39.40 . He saued others , himselfe he cannot saue : If he be the King of Israel , let him come downe and we will beleeue in him . He beleeued in God , let him deliuer him , if he will haue him .

Secondly , of the Passengers , Ah thou that destroyedst the Temple , and buildst it in three dayes , Mar. 15.29 saue thy selfe . If thou be the Sonne of God , come downe from the Crosse .

Thirdly , of this Impenitent Thiefe now crucified with Christ , If thou be the Sonne of God , saue thy selfe and vs . All which , no doubt , added greatly to the sufferings of Christ , now at this time of his Passion .

And indeed amongst all other the sinnes of this Impenitent Thiefe , this was not the least , that he should thus at this time burthen the Lord Iesus with his reproaches , which was sorely pressed downe before . And for this , let the Moabites bee an example vnto vs , whom the Lord grieuously plagued for this sinne : Moab shall be in derision , Ier. 48.26.27 . for didst thou not deride Israel , as though he had been found amongst theeues ? The meaning is , The Lords people being in aduersitie and sore distresse , Moab was so farre from comforting them , as that they derided them in their misery . And this the Lord complained of by his Prophet against the Shepheards of Israel , Ezek. 34.2.4 . that they had not strengthened the weake , nor healed the sicke , nor bound vp the broken . And this , no doubt , added much to Dauids griefe , that at the time of his banishment and exile by Absolom , his rebellious and most vnnaturall sonne , his enemies concluded against him thus , There is no helpe for him in his God . Psal. 3.2 . This was the sinne of cruell Pharaoh and his people , Exod. 3. exercising all manner of cursed cruelty against the Lords people . Whose afflictions , when none else would pitie , the Lord layed them to heart , and sent them deliuerance .

And this was the great fault of Eliphaz , Bildad , and Zophar , Iobs three friends , that beholding Iob , this seruant of God , so sorely oppressed with misery , instead of supporting him vnder that heauy burthen , they charged him for an hypocrite , and so added vnto his sorrowes . And hence is it that Iob reproues them , saying , Iob 6.14 . A man in affliction ought to be comforted of his neighbours . And for this very cause the Lord cursed the men of Meroz , for that the Lords people being in misery and distresse , they came not in to their succour . And our Sauiour sheweth how he will charge the wicked at the last day , with this very sinne , when he wil say vnto them , I was hungry , Mat. 25.40 and ye fed me not : naked , and ye cloathed mee not : sicke , and in prison , and ye visited me not . All which testimonies , as a cloud of witnesses , conclude this truth , that to adde to the miseries of the afflicted , and not to yeeld them comfort in time of distresse , is a grieuous sinne . And there is reason for it . For ,

First , it makes the burthen of a mans sorrows by this meanes the more heauy . For indeed there is nothing more grieuous vnto our natures , nor can go nearer the heart of man in time of affliction , then for a man to perceiue himselfe to be despised , and cast off of others . And no doubt it was not the least of those sorrowes that wounded the heart of our blessed Sauiour , that hee could say as it was prophesied of him before , I am a worme and not a man , Psa. 22.6.7 a shame of men , and the contempt of the people . All they that see me haue me in derision , &c. And thus also complaineth the Church in time of misery , Our soule is filled with the reproach of the wealthy , and with the despitefulnesse of the proud .

Secondly , it is a grieuous sinne to adde affliction to the afflicted , because by this meanes we helpe to strengthen Sathans temptations , who seeks by all meanes possible to ouerwhelme the righteous in the gulfe of their present sorrowes . For Sathan is ready still to take aduantage of these times , when the godly are most perplexed , and reiected of all , to solicite them with dangerous temptations euen to dispaire , and no doubt but the Apostle Saint Paul was wel acquainted with Sathans subtilty herein ; and therefore commands the Corinthians to comfort the incestuous person , & why so ? lest he be swallowed vp of too much heauinesse . 1 Cor. 2.7 .

Thirdly , wee doe not know what need we ourselues may haue in time to come , there is none of Gods seruants cast so low , in misery and sorrow , but we our selues are liable vnto the same , haue deserued the same , and why then should we not feare , and expect it ? Now who would not be comforted in time of sorrow ? Surely it is Gods mercy to his people in times of affliction , that they suffer not alone , but haue others sympathizing with them , who are ready to put vnder their hands , & by their godly counsels , comforts , prayers and supplications , are ready to help to beare vp the burthen that they sinke not .

And indeed , wee often finde this rule of our Sauiour verified amongst men , with what measure we mete to others , Mat. 7.3 . the very same shall be measured to vs againe . If we shew that godly and Christian charity to comfort others in their distresse , wee shall not our selues want comfort in our greatest need , as wee shall see in the penitent Thiefe hereafter .

If then in times of our afflictions , the Lord hath giuen vs the comforts of our Christian brethren , who haue laboured to support vs in loue , and haue comforted vs ouer al our sorrowes , it may teach vs to magnifie the name of our good God , and to esteeme of our afflictions the more light and burden so much the more easie , & learne to beare them the more patiently , seeing the Lord hath layd his hand farre more heauy vpon others , as Christ here , and most iustly might haue layd his hand as heauy vpon vs .

Secondly , it may admonish vs that wee labour more and more with our selues , & with our owne hearts , that we get this Christian affection towards our brethren , in time of misery , that wee may mourne with them that mourne , and be like affected one towards another , and the rather for that it declares a man to bee a liuely member of that mysticall body , whereof the Lord Iesus Christ is the head , who is affectionate towards all his members . Whereas the want of this affection argueth that wee are dead members , and were neuer truely ingrafted into that body .

And last of all , in Christ thus railed vpon and reproached by this wicked man , we may see vnto what a neere ebbe the Lord brings his people many times here in this life , God brings his children often to a low ebbe in this life . namely to be left destitute of all worldly helpe and comfort , & yet notwithstanding remaine still highly in Gods favour : wee may see this in Iob , Iob. 2.8 . whom the Lord brought full low euen to the dunghill , a man notwithstanding highly in Gods favour . We may see this in Dauid , in the Prophets , Apostles , Ps. 3. yea the Lord ●esus Christ himselfe is made here , the obiect of wicked mens malice . And this the Lord doth ,

Resp. To magnifie his owne mercy , and to endeare his helpe and releefe to his people , when there is none else to deliuer , I create comfort , saith the Lord by his Prophet . As all things were created of nothing , so when there is no seeing ground of comfort , God createth it out of nothing , that his grace may bee the better wellcome to his afflicted children .

Which should teach vs , to make the Lord our friend , who is our strong helpe , who will not break the brused reede nor quench the smoking flax ; Whose nature is to pitty men in misery , & hath promised to bee with his seruants in six troubles and in seauen , Heb. 13. and never to leaue them nor forsake them .

Secondly , this may be a ground of patience vnto vs , when miseries are vpon vs . Though our miseries are vpon vs as the Aramites , yet as Elisha said , there are more with vs then against vs . Vpon him therefore let vs labour to fasten all our hope , and then notwithstanding our miseries , wee shall finde comfort , and let vs know , that it were ill for vs that we had no iudgements , except it were so well with vs to deserue none .

VERSE 39.

If thou bee Christ saue thy selfe and vs , Text.

THIS Theefe was not acquainted with the nature of Christs Kingdome , 4. In what manner . which was not earthly , as hee thought but spirituall ; he thought that Christ had spoken blasphemy , because he had called himselfe the Son of God ; yea and as he conceiued all those miracles that Christ had wrought , were not wrought by his owne power , but by that power of the deuill . And because he did not deliuer himselfe from the Crosse , hee concluded that he could not bee the Son of God . But that could Christ haue done at this time , but hee would not , because his time was now come to suffer . So that if Christ had now come downe from the Crosse , it would not haue proued him so much to bee the Son of God , as being dead , and buried , to raise himselfe from the dead .

For he was declared mighitly to bee the Son of God by his resurrection from the dead , it was a more glorious worke to raise vp Lazarus from the dead , then if Christ had restored him to health , being but sick on his bed . So in Christ , it was a more glorious work to raise vp himself from the graue , then if hee had saued himself aliue , being on the Crosse .

But yet notwithstanding all his diuine preaching and glorious miracles that Christ wrought by the which hee declared himselfe mightily to bee the Son of God , this impenitent wretch ouerlooks them all , and calleth the truth of God into question , 1 Calling the truth into question . If thou be Christ ? where wee haue first of all to obserue .

How great and how dangerous the sin of infidelity is , Infidelity a dangerous sin . it ouerlooks all the grounds of a mans comfort , such as are Gods power , wisdom , goodnesse , mercy , &c. and calls them all into question . No doubt this man had heard of the fame of Christ , & of those glorious miracles that he had wrought , the fame of Christ went far and neere , he could not be ignorant that he was reputed the Sonne of God ; for so saith he to Christ : If thou be the Sonne of God . And yet notwithstanding all these , his heart is shut vp in vnbeleefe , by which meanes the way that leadeth vnto life and saluation , through faith in Christ , through his infidelitie is barred vp against him . This was the sinne of our first parents , albeit God had said , Gen. 3.3 . Ye shall not eate thereof , neither shall ye touch it , lest yee dye . As the woman confessed to Sathan , yet for want of faith to beleeue the truth of Gods word , they eate the forbidden fruite , and so brought Gods wrath vpon them and their posteritie .

This was the sinne of the Israelites , who albeit they had experience of Gods power and might in bringing them out of Egypt , and that miraculous deliuerance shewed them from the crueltie of Pharaoh , and that through the Red-sea : yet vpon euery light occasion called they still Gods loue , power , goodnesse and mercy into question , as if they had no experience at any time of the same . Thus then they murmure in the wildernesse , when they wanted meate , Numb. 11.18 19. Psal. 78.19.20 . Can God prepare a table in the wildernesse ? Can be prepare flesh for his people ? Howsoeuer this people were guiltie of many sinnes , yet this , this sinne of Infidelitie was that sinne that in so speciall a manner prouoked the Lord to wrath against them ; for so saith the Text : Psa. 78.21 . Therefore the Lord heard and was angry , and the fire was kindled in Iacob , and also wrath came vpon Israel . But what might be the reason thereof ? Because they beleeued not in God , Vers. 22. and trusted not in his helpe . And albeit the Lord sware vnto their Fathers , that he would giue vnto them the Land of Canaan : Deut. 1.8 . yet of all those that came out of the land of Egypt , and had seene his miracles vpon Pharaoh and his people , there did not one of them aboue the age of twenty yeares , come into that good Land . What might be the cause ? Surely they stood guiltie before the Lord of many sinnes , such as were their idolatry , whoredome , &c. but aboue all other , that which the Lord was most of all displeased at , was their Infidelity , for so saith the holy Ghost , Heb. 3.19 . They could not enter in because of vnbeleefe . This appeares likewise in the example of that Prince in Samaria , that would not beleeue the Prophet touching the great plentie which he prophesied should be in Samaria , 2. Kin. 7.1 . that a measure of fine floore should be sold for a shekel in the gate of Samaria : His infidelitie did not onely depriue him of the fruition of the plenty , but was punished with the losse of his life . For the people trode him in the the gate , and he dyed . 2. King . 7.20 .

Another memorable example hereof we haue recorded by the Euangelist ; Mark . 6.5 . That when our Sauiour came to the City of Nazareth , there to preach , and to shew his power , the Text saith , Hee could do no great works there : Vers. 6. and what might be the reason , Mat. 13.58 Because of their vnbeleefe . The Infidelity and vnbeleefe that was amongst them , did after a sort binde the hands of our blessed Sauiour , that he could not do the good he desired amongst them .

This doctrine might bee further insisted vpon by the examples of Gods iudgements vpon his owne children , as the Israelites who for this sinne were broken off . Of Zachary , that doubting of the Lords promise by his Angell , Rom. 11.20 that Elizabeth his wife should beare him a Sonne , Luk. 1.20 . was for this sinne of his smitten dumbe . By all which testimonies and examples it is most cleare , how hainous this sinne of Infidelity is . And it must needs be so .

First , because after a sort it puts the lye vpon God , his word , and promises , and so likewise vpon all those excellent attributes of his , such as are , his power , wisedome , truth , goodnesse and mercy ; an heart fraught with infidelity credits none of these . 1. Ioh. 5.10 . He that beleeueth not God , hath made him a liar . Then the which , what greater disgrace can be put vpon any , then to giue him the lye ?

Secondly , the sinne of Infidelity is a mother sinne , and is the cause of many other euils and enormities in the hearts and liues of men . And hence is it that the Apostle ioynes these two together , an euill heart , Heb. 3.12 . and an heart of vnbeleefe , as the cause , and the effect ; for as Faith is a mother grace , and produceth feare , loue , obedience , &c. So where infidelitie beares sway , there must needs all manner of impietie raigne and abound .

This serues first of all to let vs see in what a cursed and miserable estate and condition , all wicked and vngodly men are in , that are void of faith , and full of infidelity ; Such men can neuer please God in any thing they take in hand . For , Rom. 14.23 Heb. 11.6 . Whatsoeuer is not of faith is sinne . And without faith it is impossible to please God . Their hearing of the Word , receiuing of the Sacraments , prayer , and the like holy duties are all abhomination to the Lord , when they are not done by a beleeuer . To an vnbeleeuing heart , neither the power of Christs merits , nor the infinitenesse of Gods mercy , Word , Sacraments , can neuer profit , but all tend to the destruction , and the increase of the condemnation of an vnbeleeuer .

Secondly , seeing that this sinne of Infidelitie aboue all other sins is such a stumbling blocke in our way , strikes at God and all his attributes , and seemes to put the lye vpon them all ; makes the Word , Sacraments , prayer , and all other the ordinances of God , vnprofitable vnto a man ; O how should this prouoke euery man , euen as he tendereth the saluation of his owne soule , to take heed of this sinne . O vnhappie If was this vnto this poore man , that shut vp heauen gates against him . Take we heed of that thought at any time that shall seeme to question the truth of Gods word . But rather let vs labour daily more and more to haue our hearts confirmed against all diffidence and distrust of God .

Saue thy selfe and vs . Text.

These words were spoken in an ironicall and taunting manner , 2 Scoffingly desiring deliuerance after the manner of the chiefe Priests and people , who mocked our Sauiour likewise at this time , saying , Mat. 15.29 If thou be the King of Israel , come downe from the Crosse . And againe : He saued others , Mat. 27.39 himselfe he cannot saue . This impenitent thiefe trades in their steps , and followes their example , and mocketh Christ likewise . Whence we may note :

Euill examples dangerous . First , how powerfull examples are with men , either to the imitation of that which is good , or euil . As men meete together , vsually they traffique together , by their interchange of words and manners , whether they be godly or wicked . But especially of great men , and men in authoritie , their examples being euill , hurt many . As the Chiefe Priests , and Elders , here , they giuing such an euill example in mocking Christ , no maruell though the common people do the same likewise . We may see this in Herod , in this Chapter , when he began to offer indignity to our Sauiour , the Men of warre , yea all his traine were ready to do the same . 1. Kin. 22.24 . Let Ahab but declare himselfe no friend to Micha , the Lords Prophet , and Zidkijah the Kings Chaplaine , will dare to smite him on the face . So true is that of Solomon , Pro. 29.12 . If a Prince hearken to lyes , all his seruants are wicked . We may see this by daily experience , that they that associate themselues with those that are vile and sinfull , sauour of their manners , and are made worse by them . Pro. 13.20 He that walketh with the wise , shall be the wiser . But he that vseth the company of fools shall be the worse . Yea Gods people themselues , when they haue liued in sinfull places , and haue had to do with wicked persons , they haue receiued some blurs and blots of their filthinesse , and haue not escaped free from their sinne , but haue made good that of Solomon , He that toucheth pitch shall be defiled . We may see this in Ioseph , Eccl. 33. who liuing a while in the Court of Pharaoh , how quickly had he learned to sweare , By the life of Pharaoh . And we know that it was in the high Priests Hall , and amongst the high Priests seruants , that Peter had learned to curse and to sweare .

And for this cause the Lord giues that straight charge vnto his seruants concerning Babylon , Come out of her my people , Reu. 18.4 . that ye be not partakers of her sinnes , and that ye receiue not of her plagues . And so likewise when the people of Israel were to come into the Land of Canaan amongst an idolatrous people , the Lord chargeth them after this manner , Thou shalt make no couenant with them , Exod. 23.32 . nor with their gods , neither shall they dwell in thy land , lest they make thee sinne against me . And againe , Deut. 7.2 . Thou shalt make no marriages with them : Thou shalt not giue thy daughter to his sonne , nor take his sonne to thy daughter : And the reason is giuen , For they will cause thy sonne to fall away from mee . And how true the word of the Lord herein was , the euent made it manifest ; for they , neglecting the Lords commandement , the Psalmist saith , Were mingled amongst the heathen , Psa. 106.35 and learned their works .

And hence is it that when the Prophet Dauid would approue himselfe vnto God faithfully to serue him , he declareth the same by this , Psal. 11.63 that he was A companion of all them that feared him , and kept his precepts . And againe , Psal. 119.115 . Away from me ye wicked , I will keepe the commandements of my God . Intimating thereby , as it may easily be gathered , that Dauid could not set himselfe as he should to the performance of any good duty , so long as any wicked men were about him . So that it is a most cleare truth , that the examples of wicked men are very powerfull to draw men into sinne , and by being companions of such to bring them to partake of their euill wayes . And the Reasons I take to be these .

First , that naturall disposition that is betwixt this nature of ours and sinne , there is no two things in nature , wherein there is a more neare coniunction , as betwixt fire and gunpowder , then this sinfull and corrupt nature of ours and sinne ; Visa movent maxime . it is ready to take fire with the least sparke , the least occasion , or prouocation , especially the examples of others , are dangerous excitements vnto euill .

Secondly , there is a disposition in wicked men to make others like themselues ; yea they count it their master-peece to corrupt all that haue fellowship with them , that their owne sinnes may not appeare so exceedingly sinfull vnto others . And this our Sauiour obserueth to be that height of wickednesse in the Pharisees , that They would compasse sea and land to make one Proselyte : Mat. 23.15 and when he was made , they would make him twofold more the childe of hell then themselues .

Thirdly , there is a kinde of infectious nature in the words and actions of wicked men , which as the Apostle saith , Fret like a gangrene . And indeed the soules of men are more subiect to the contagion of sinne , then their bodies can to any manner of disease .

This serues then in the first place iustly to blame and condemne such as are carelesse of their company , that can be as familiar and merry in the company of Atheists , Papists , yea be they as prophane as Esau , all is one to them , as if there were no danger at all to bee corrupted by such ; and indeed such men need not Sathan to tempt them , for they will tempt themselues . Which they do , whilest without a calling they remaine in the company of wicked men . Such men proclaime to the world that they make no conscience of sinne , for did they , would they not then make conscience of the occasions of sinne ?

Secondly , let this serue to admonish euery man in the feare of God , to decline , as much as possible they may , the company of wicked men . Pro. 1.15 . My sonne ( saith Solomon ) walke not in the way with them , refraine thy foot from their path ; Yea if it lye in our power to remoue them , and to banish them our presence . Psal. 101. So Dauid , I will not suffer any euill person to abide in my house : He that telleth lyes shall not tarry in my sight . Many wise men , by such haue beene seduced ; many strong men by them haue fallen ; and many who began to walke in the wayes of godlinesse , haue by this meanes fallen backe againe , when they haue beene daily conuersant with those who haue beene enemies to godlinesse .

But may we not somtimes , and vpon some occasion , bee in the company of such ?

Yes , these cautions being considered .

First , that we rush not into their company without a calling ; for it is lawfull to hold commerce with them in the affaires of this life , for otherwise wee must out of the world .

Secondly , that we be not silent at sinne , but by one meanes or other , at the least by a frown in our browes , shew our dislike at their wayes .

Thirdly , that we get our hearts to be grieued within vs for their sinnes , as Lot was with the Sodomites , Whose righteous soule was vexed with their abhominations .

Text. If thou be Christ , saue thy selfe and vs .

Secondly , we may note further in this Impenitent Thiefe , thus scoffingly desiring deliuerance by Christ ;

That it is a note of a wicked and gracelesse man to be giuen to mocking , Propertie of a wicked man to be giuen to mocking . and that such a one is come to a wonderfull height of sinne . And surely this is such a kinde of sinne that is found for the most part in the most dangerous and desperate wicked men . Cain was a mocker : Gen. 9.22 Ismael was a mocker , notorious wicked men . The Athenians mocked Paul , Act. 17. What will this babler say ? The Scribes and Pharisees notorious wicked men , these mocked Christ , Hayle King of the Iewes . Mat. 26. ●8 The Iewes mocked the Apostle Peter , when he had preached the word of life vnto them , saying , These men are full of new wine . Act. 2.12 . When the wicked man commeth ( saith Solomon ) then commeth reproach . Prou. 18.3 Psal. 25.15 None scoffed more at Dauid , then the Abiects : and the Drunkards made songs of him . The children of Bethel mocked the Prophet , saying , 2. King 2.22 . Go vp thou bald head . This was the complaint of the Prophet Ieremy : Ier. 20.7 . O Lord ( saith he ) I am in derision daily , euery one mocketh me . And this was the complaint of that holy man Iob , Iob 30.1.9.10 ▪ speaking of the most notoriously wicked of his time , saith that he was their songs , their daily talke , yea they spared him not to spit him in the face . And when the Prophet Dauid comes to speake of that growth in sinne , in wicked men , as it were the top of all iniquitie and impietie , Psal. 1.1 . hee describeth the wicked thus : He sitteth in the seat of the scorner . By all which testimonies it may appeare that it is a cleare euidence and demonstration of a notorious wicked man , to be giuen ouer to this sinne of mocking . And it must needs be so . For ,

First , we see men commonly mocke at Fooles and folly ; now in what esteeme are the godly with the wicked , but as fooles ? and religion it selfe , 1. Cor. 1.21 . what is it esteemed but as Foollshnesse , to those that are naturall men ? and therefore it is no maruell though the godly be contemned and reproached , and their best performances scorned and derided .

Secondly this proceeds from the abundance of malice and corruption that is in the hearts of wicked men : for so saith Christ , O generation of vipers , Mat. 12.34 How can ye being euill speake good things ? for out of the abundance of the heart the mouth speaketh . Cursed language , euill speaking , mocking and reproachfull speeches is the naturall language of wicked men , being led by the spirit of darknesse : their words and actions must needs be sinfull and wicked , that must tend to vtter darknesse .

This may teach vs then how to iudge and esteeme of such men as are giuen ouer to this sinne , namely , as notoriously wicked : for when Dauid speakes of the degrees of sinne and sinners , by a gradation , Psal. 1.1 . the Seat of the scorner , he placeth in the last place as worst of all . And yet it is lamentable to how many wee haue amongst vs , that glory in the dexteritie of their wit , and thinke it their praise that they can breake some wittie iest on others , that may cause laughter ; but such do but glory in their shame . Let such be admonished in time , to breake off this sinne by repentance , for seldome or neuer doth it escape the reuengefull hand of God . What became of Cain , Ismael , the two and fortie youngsters that mocked Elizeus the Prophet ? What became of this desperate malefactour that mocked Christ ? Yea , let it be obserued , and wee shall finde it true , that such as haue beene guiltie of this sinne , that haue beene mockers of the Word of God , of Gods Ministers , and of the professors of the Gospell , whether some token , or other of Gods vengeance hath not ouertaken them , euen here in this life , wherein the Lord doth vsually shew his indignation against this sinne .

Secondly , it may teach vs carefully to heed our selues , as to auoid all sinne , so especially this sinne of mocking , railing , and euill speaking , which the Lord in so speciall a manner hath made a marke and a brand of a wicked man .

And last of all , doe none but wicked men vse it ? why then let vs not regard it , let vs not care how we are iudged by them that speake not out of iudgement , but malice : as they are masters of their tongues , so let vs be masters of our eares , by the vse whereof we may learne to contemne contempt it selfe .

Text. ( Saue thy selfe and vs . )

It is not the pardon of his sins that this Impenitent Thiefe desireth at Christs hands , but deliuerance from his temporall punishment ; Sinne affects him not , but the punishment of sinne . Note hence ,

That wicked men in time of affliction are more troubled with the punishment , Wicked men are more troubled for their misery then their sinne the effect of sin , then with sinne it selfe , the cause of punishment . They cry out , not against their sins , but against their punishment : Gen. 4. My punishment is greater then I can beare , saith Cain . Exod. 9. Pray ye to the Lord that this plague may be remoued , saith Pharaoh to Moses .

And this we may see by experience daily of many that complaine of their miseries , their crosses , and afflictions ; but neuer complaine of their sinne , the cause of all . And whence is this ? But from ,

That doting respect which they beare to themselues , which drowneth all the respect they ought to haue towards God . So that they looke not vpon God offended , but themselues punished ; they looke not vpon their sinnes , with an holy compunction , but vpon themselues , with a foolish confession ; they looke not vpon the wronging of Gods Iustice , but the heauy effects of it ; in respect whereof , the doore of their lips moues like a doore vpon rusty hinges , with words of murmuring and complaining .

It may serue then for the triall of our owne hearts during the presence of any affliction . It is a brutish thing to cry onely for want ; the young rauens , the yong Lyons doe as much : wee must grieue principally for the withdrawing of Gods fauour and countenance from vs , aboue all crosses or losses , or any other outward misery that can or doth betide vs . We must say as Mephiboseth to Dauid , Let Ziba take all the lands , it is enough that I see the Kings face . A generous spirit , whose ancestors were attainted , cares not so much for the restitution of his lands , but of his honour , of his bloud : So must it be with a Christian , to be restored againe into Gods fauour when wee haue sinned , must bee the principall thing wee labour and seek after . Hitherto of the Impenitent Thiefe .

VERSE 40.

But the other rebuked him , say●ng , Doest thou not feare God , see●ng thou art in the same condemnation ?

HItherto wee haue heard the fearefull estate and condition of the Impenitent Thiefe , whose ●ife as it was wretched and mise●able , so was his death fearefull ●nd damnable . Wherein we haue ●eene , that an euill life hath commonly attending it an euill death .

Now followeth in order the ●ehauiour of the Penitent Thiefe ●e this time , that was crucified on ●he right hand of Christ , who is ●o farre from rayling on Christ , ●y the example of the high Priest ●nd Elders , or with his Fellow ●he Impenitent Thiefe , as that he iustifieth Christ , becomes a witnesse of Christs innocencie , pleadeth his cause against his malitious enemies , reprooueth his fellow , and maketh a publicke profession of his owne faith , in a publicke auditory ; that for his part , hee looked for life and saluation onely through this crucified Christ , whom the world contemned .

And herein indeed setteth forth the almighty power of Christ , both in respect of his Deitie , that was able thus to conuert a soule in so miraculous a manner without meanes ; as also in respect of the power and efficacy of his death , and passion , which declareth it selfe most powerfully in the conuersion of this man , bot● in the powerfull worke of Mortification , and viuification , destroying and killing in him the works of the old man , and working in him true godlinesse ; The blessed fruits and effects whereof will appeare in the processe of this History .

( But the other rebuked him . )

Here we haue two malefactors both of them guiltie of one and the same sinne , and both of them brought to one and the same shamefull death ; yet the one left and forsaken of God , the other had this mercy shewed him , euen at the last to bee conuerted by Christ , and so saued . Note hence , first the generall Instruction , and herein first ,

That the Lord many times of his infinite mercy doth call home of the most desperate and wretched offenders , God can make of great sinners great Saints . and makes of great sinners great Saints . Yea where there is true repentance , it is not the greatnesse of sinne , the numberlesse number of our sinnes , no nor the long continuance in the same , that can any whit hinder vs of his mercy . Yea the Lord hath of all sorts and conditions of men , some that belong vnto the election of grace , and appertaine vnto his glorious kingdome . Here wee haue an example of Gods mercifull dealing towards a most desperate malefactour , one that had spent his life in a most desperate course of sinning , yet now at last brought home by repentance . What a fearefull estate was Paul in before his conuersion , Act. 9. a grieuous persecuter and bloud-succour , yet called of God , and made an instrument of much good in his Church : Heb. 11. Rahab an Harlot that came of cursed Cain , a Cananite , of a cursed people , of a cursed Citie , yet had mercie shewed her , and is honoured with a blessed memory in the Catalogue of Gods Saints for her admirable faith .

Ionas the Lords Prophet , Ionas 1. how fouly and fearefully fell he : And so Dauid likewise in the matter of Vriah ; 2. Sam. 11. yet vpon their repentance restored againe to fauour . Mary Magdalene branded with a brand of notable infamy , yet is she one of the witnesses of Christs glorious resurrection . And why should this seeme strange vnto any , since ,

First , Gods gifts depend not vpon any respect to man , but are free on Gods part , and altogether vndeserued on ours . Rom. 9. I will haue mercy , on whom I will haue mercy .

Secondly , the Lord herein will shew his owne power , wisedome , and goodnesse , that can when it pleaseth him , make his enemies his friends ; and such as haue been bloudly persecuters , blessed Preachers : and great and grieuous sinners on earth , blessed Saints in heauen .

Thirdly , the Lord doth it that he may magnifie his own mercy , by turning the crimosin dye of scarlet sins into the whitenes of snow ; that where sinne hath abounded , grace might superabound .

This serues first of all to magnifie the wonderfull wisedome and goodnesse of God , who knoweth how to vse all things to his owne glory , and can when and where it pleaseth him , make of great sinners great Saints , and bring backe some from their wicked wayes , as a Brand plucked out of the fire .

Secondly , we are taught here to esteeme of men as they are , and not as sometimes they were , according to their present condition , and not as in times past . The Apostle reckoning vp many horrible sinnes that were committed amongst the Corinthians , saith , Such were some of you , 1 Cor. 6.11 but now ye are washed , now ye are sanctified . It is indeed a common fault in the world , the fals and infirmities of Gods seruants are still laid in their dish , albeit they haue giuen good testimony of their hearty sorrow and true repentance for the same . It is not seuen yeares that can weare out of minde such a sinne in such a one ; the world keepes Registers of such mens faults , and as occasion serueth , still they shall heare of it . This is not the Lords manner of dealing with vs .

Thirdly , this may warne vs to take heed how we censure others , that yet wander and goe astray ; thou dost not know what is to come ; a man that should haue seene this penitent Theefe , how vile and sinfull hee liued , euen to the end , that now a shamefull and miserable death doth ouertake him , could not but haue thought him in a wretched and miserable case . So likewise Paul , hee that should haue seene him trotting and trudging vp and down from Office to Office to get his Commissions sealed , to commit vnto prison all that made profession of Christ , could not but haue thought him with Simon Magus , to be in the gall of bitternesse . O but stay a while , this is one of Gods secrets that belongeth vnto him ; he in whose hands are times and seasons , hath his time to call home those that belong vnto the election of grace , in the meane time wee may not passe a finall doome vpon any .

Indeed when I see a man liue a dissolute life , liuing in drunkennesse , swearing , vsury , &c. and in all manner of prophane courses , I may say this man is in the way to destruction , but yet there may bee a time wherein the Lord may call home such a one . I may come to a tree , and say , here is little fruit , or no fruit , or bad fruit , but I cannot say with Christ , Neuer fruit grow on thee any more , Luke 11. for God may shew mercy at last vpon their vnfained repentance .

And last of all this may bee a forcible motiue vnto vs , to moue vs vnto repentance , and to bee a spur in mens sides , to make them speedily to returne , and to seeke God : art thou a Drunkard , a Swearer , a prophane and beastly liuer , that hast spent thy time in vaine , prophane , and licentious courses , O behold here Gods mercifull dealing now at last with this poore penitent vpon his repentance , the Lord doth freely receiue him againe to fauour .

Be not then out of heart , albeit thou art compassed about with many infirmities , wrong not the Lord , neither wrong thy owne soule , as to thinke it will bee too late for thee at last to returne vnto him . It was a cursed speech of a cursed wretch , Gen. 4. My sinne is greater then God can forgiue : no , no , labour for a broken and a contrite heart , and the Lord in mercy will couer all thy sins .

And indeed this is the true vse we are to make of all the fals and infirmities of Gods children as they are recorded in Gods book , not to incourage vs in a course of sinning by their examples ; The true vse of other mens fals . but ,

First , to put vs in minde of our weakenesse , for if Dauid , Peter , Ionas , and the like worthy stars in the Church haue fallen , whither shall we fall if the Lord shall but a little leaue vs vnto our selues .

Secondly , to keepe vs from despaire , and therefore we can as ill spare the examples of their infirmities for our consolation , as the examples of their vertues for our imitation . What would become of vs had not the Lord left vs the examples of great land grieuous offenders , whom he hath againe receiued into fauour ? surely wee should euen sinke vnder the burthen of those sins , whereof our own hearts cannot but condemne vs .

But the other rebuked him .

Wonderfull are the fruits of this Penitents repentance and faith , beleeuing , confessing , giuing testimony of Christs innocency , rebuking his fellow , accusing himselfe , and hoping aboue hope in this crucified Sauiour , whom all the world contemned , and despised to finde life ; the particulars whereof now follow in order .

But whence was this , that he is become such a worthy confessor , excusing Christ , and pleading his cause , who so lately before by his sinfull and wretched life , had so dishonoured him ? No question this proceeded from the Lords free grace and mercy shewed vnto him , giuing him to see his sins , to be humbled for the same , and by a liuely faith to lay hold on Christ . It was Christ that had first looked on him with the eye of mercy , that had in him no merit , before he could behold his godhead now at this time vailed , and he himselfe so much abased . He was by nature in the same estate and condition with the other malefactor , guiltie of the same sinne , ouertaken with the same punishment , and so had perished euerlastingly , had not the Lord Iesus , of this stone , made a sonne of Abraham , and framed his heart anew , making a difference through grace , where there was none by nature , for so was it his good pleasure .

The instruction we may learne hence , then , is this , All men are alike by nature , vntill God make a di●ference by grace . that by nature there is no difference betwixt Gods children , and wicked men , vntill the Lord make the difference by grace ; we are all hewed out of the same rocke that the vildest wretch and cursedst Canibal was that euer breathed ; vntill the Lord doe frame the heart anew , wee are all folded vp in the state of nature , and are the children of wrath , as well as others . Doe but consider what the Scripture speaketh of this particular , that we are all by nature the children of wrath , Eph. 2.3 . Eze. 16. that our father was an Aramite , and our mother a Hittite ; such as wee are indeed , without the couenant , without God in this world . Corrupted with iniquity from the womb , Psal. 51.7 . conceiued of vncleane seed ; Iob 14.4 . yea , all the faculties of our soules , how are they depraued through this originall corruption .

Eph. 4.18 . The vnderstanding is blinde , Hauing their vnderstandings darkened , being alienated from the life of God , through the ignorance that is in them .

The will is froward and rebellious , Rom. 7.15 what I would , that doe I not , but what I hate , that I doe , hauing not so much power to thinke that is good .

And the same is true of our affections , 2. Cor. 3.5 . which are likewise disordered , being set vpon transitorie things which profit not , and altogether auerse from heauenly things , inasmuch as the Apostle saith , Rom. 3.23 . We are depriued of the glory of God ; Hauing in vs no inclination at all to any thing which is good ; but rather indeed an inclination to all things that are euill . Gen. 6.3 . And in this miserable estate and condition doth the Lord finde vs , when he is pleased to call vs , as we may see in Saul , Zacheus , Acts 9. Luke 19. Ioh. 7. Mary Magdalene , this penitent Thiefe , and of all the faithfull , it is God Who worketh both the will and the deed , Phil. 2.13 . and that of his owne good pleasure . 1. Cor. 4.7 . Who separateth thee ( saith the Apostle ) or who causeth thee to differ ? It is the Lord that makes this difference betwixt vs and wicked men . Yea wee shall finde the whole worke of grace , of Conuersion , and saluation , to be wholly attributed vnto him : he is the Alpha and Omega , the first and the last , the beginning and the end , that is all in all , in the worke of our saluation .

First , Election , which is the ground & foundation of al grace , Election . this comes from him : Hee hath predestinated vs to bee adopted through Iesus Christ in himselfe , Epees . 1.5 . according to the good pleasure of his will .

Secondly , vocation , and a Christian mans effectuall calling , Vocation . outwardly by the word , and inwardly by the Spirit : this proceeds likewise from him , and his free and vndeserued grace and fauour alone . 2. Tim. 1.9 . He hath saued vs , and called vs with an holy calling ; Gal. 1.6 . Not according to our workes , but according to his owne purpose and grace .

Thirdly , Faith is the instrument or the hand , Faith . by the which we come to lay hold vpon and apply Christ and his righteousnesse vnto our owne soules in particular ; Heb. 11.6 . and without which we cannot please God . Now from whence haue we this grace truly to beleeue ? Ephes. 2.8 . for By grace ye are saued through faith , and that not of your selues , it is the gift of God .

Fourthly , Obedience from him alone proceedeth what will , what power , or abilitie soeuer we haue , for any holy duty . Ezek. 36.27 , 28. A new heart ( saith the Lord ) will I giue you , and a new spirit will I put into you . I will take away the stony heart out of your body , and I will giue you a heart of flesh : I will put my spirit within you , and cause you to walke in my statutes .

Fifthly , to haue the Word and Sacrament effectuall vnto vs ; this comes from him , otherwise Paul may plant , 1. Cor. 3.6 . and Apollo water , but all in vaine : I haue planted , and Apollo watered , but God gaue the increase .

6 Perseuerance . Finally , the gift and grace of perseuerance to hold out in our Christian race vnto the end ; this is likewise from him : I will giue them one heart and one way , Ie. 32.4.41 that they may feare me for euer . I will put my feare in their hearts , and they shal not depart from me . And That God who hath begun that good worke , Phil. 1.6.29 will performe it vntill the day of Iesus Christ . So that it is he that is the Alpha and Omega , the first and the last , that is all in all in the matter of grace and saluation . So as we must say with the Church , Isa. 26.12 . O Lord thou hast wrought all our works for vs .

And it must needs be thus . For

First , God will haue the whole glory of this worke of our conuersion and saluation , and none other . That all matter of glorying in our selues might bee taken away ; and that we might say with the Psalmist , Not vnto vs Lord , not vnto vs , but vnto thy Name giue the praise . He will haue the glory of his owne worke , and the praise of his owne mercy , and will teach vs to go out of our selues , and to say with Paul , By the grace of God , I am that I am .

Secondly , we haue nothing of our owne , or within vs , that should moue the Lord to elect vs vnto life , or to adopt vs as sonnes , wee are miserable orphans , and haue naught else to plead vnto God to commiserate our misery ; we are beggers , and destitute of all good things . Our penury is such as that we are faine to begge at his hands Our daily bread : he oweth vs naught , and they are but his owne gifts and graces giuen vnto vs , that he crowneth with glory .

This serues first of all to humble vs in the sense of our owne spirituall pouerty and misery , that we are by nature so poore , and blinde , and naked . No one thing can bee more effectuall to abate our pride , and to pricke that windie bladder of our selfe-love , and selfe-conceitednesse , wherewith too many in the world are growne bigge withall , puffed vp with a vaine conceit of their own worth and merits ; then the which what higher degree of sacriledge can there be , then to ascribe the least particular in this worke of conuersion to our deserts . No , no , let vs come vnto God , and say , O Lord , righteousnesse belongeth vnto thee , but vnto vs shame . Let Popery stand aloft , and presume to diuide with God , in regard of their owne Free-will , works , Merits , and disposition that is in their owne hearts to receiue grace . Far be it from vs so to doe , who are not able of our selues to thinke a good thought .

Secondly , this consideration that God is all in all in the matter of grace and saluation : and that there is no difference by nature in any , vntill God make a difference by grace . This teacheth vs what to thinke , and how to carry our selues towards those that are yet vncalled , and are yet in their sins . Surely we ought to waite with patience , Prouing if at any time God will giue such repentance vnto life . 2. Tim. 2.25 . For seeing that our calling and conuersion , yea euery good gift is from God , what are wee that haue receiued grace our selues , truly to repent and to beleeue , that we should iudge our Brethren , As they are such are we , God hath shewed vs mercy , why may not he that is rich in mercy , shew the like mercy vnto them ? Let vs not then despaire of any , but pitie them in their spirituall miseries . And if they bee fallen downe , let vs put vnder our hands , and helpe to raise them vp againe . The Lord would haue this mercy shewed vnto the very Oxe and Asse in the time of the Law , being fallen vnder it burthen ; how much more to our Brother . And we must pray for the conuersion of such a one , Prouing if at any time God will giue them repentance vnto life .

Thirdly , seeing that God is all in all in the matter of grace and saluation : It shall be our wisedome to attend vpon the meanes whereby grace comes to bee wrought , such as is the preaching of the Word especially , by the which ordinarily the Lord worketh repentance , for sinne , faith in Gods promises , and all other graces .

And last of all , that wee giue vnto God the praise of his owne grace , since that whatsoeuer good thing wee haue , it comes from him .

But the other rebuked him .

We haue here in this Penitent a patterne of a man , that maketh the right vse of his afflictions and troubles , they bring him nearer and nearer vnto God :

The Impenitent Thiefe , as we heard before , now falleth to the blaspheming of Christ , hauing his heart hardened , and his conscience seared within him , hee becomes by his afflictions more and more desperately sinfull . But in this Penitent behold we the happie fruite of sanctified afflictions , they humble him , bring him to see the errours of his life past , set him on worke to confesse and bewaile his sinnes , and to be an earnest suter vnto Christ for mercy . Note hence ,

That afflictions , when the Lord doth sanctifie the same vnto any , Afflictions of excellent vse to bring men to God . they make them better , and bring them nearer vnto God . I grant that afflictions in their own nature are euill , being the fruits of sinne , neither do they of themselues produce such happie effects in any ; but then onely when the Lord worketh together with affliction by his Spirit , Non paena sed remedium delinquentis Ambros . altering and changing the nature thereof , they become through Gods mercy not a punishment but a remedy against sinne . This is confessed by Dauid , Psal. 119.67 . Before I was afflicted I went astray , But now haue I kept thy Word ; Meaning indeed , that his afflictions had humbled him , and made him walke more awfully towards God . We may see this in Hezekiah , Isa. 38. it was his affliction that humbled him , and caused him to recount with himselfe the errours of his life past . Manasses in prison and captiuity is brought home , that was like an vntamed heyfer , in time of prosperitie walked stubbornly and rebelliously against God . This truth is confessed by Ephraim , Thou hast chastised me , Ier. 31.18.19 . and I was chastised as a Bullocke vnaccustomed to the yoke , &c. After I was afflicted , I smote vpon my thigh , I was ashamed , and euen confounded , because I did beare the reproach of my youth . How often did the Lord cause the Israelites to be afflicted , and in the time of their affliction still they sought vnto God , Psal. 107.10.13 . and cried vnto him . And this is it the Lord further threatened against his people , I will be vnto Ephraim as a Lion , Hos. 5.15 . and as a young Lion vnto the house of Iudah . I , euen I , will teare , and go away , and none shall rescue . I will go and returne to my place , till they acknowledge their offences , and seeke my face , for in their afflictions they will seeke me early . I might instance this truth by diuers the like examples , as that of the Prodigal , Luk. 15. who ranne riot a long time till his patrimony was nigh spent , and then happie famine , that caused him to looke home . Act. 16.27 And that hard-hearted Iayler that neuer thought hee could shew cruelty enough against those innocent Lambs of Christ , it was the earth-quake that caused his soule-quake , and happy affliction that brought him home .

Neither is this a thing to bee wondred at , that sanctified afflictions should produce such excellent effects in Gods people : for ,

First , in times of affliction we see how hopelesse and helpelesse all earthly and transitory things are . They doe not then profit in the euill day , they then proue but as the Reeds of Egypt , dangerous props to lean vpon , & then are we forced to goe out of our selues , and to seeke vnto God ; for such is the vanity of our hearts in times of misery and distresse , that wee seldome thinke on God or his helpe , vntill all other humane helpe doe faile : So Dauid , Psal. 142. ● . 5 . I looked on my right hand , and behold there was none that would know me , al refuge failed me , and none cared for my soule , then cried I vnto the Lord , &c.

Secondly , the Lord to this end and purpose doth send affliction vnto his children , like a wise and skilfull Physitian , knowing what will worke best , and effect the soules cure ; these cause the peaceable fruits of righteousnesse to all them that are exercised thereby .

Seeing then that afflictions are of such excellent vse to bring men to the sight of their sins , and so to repentance for the same , what shall wee say then to those that haue beene afflicted , but no way bettered by their afflictions ; this is a signe of a fearefull induration , and of a hard heart , and surely the case of such a one many times proues desperate , for the Lord commonly reserueth affliction and the rod of correction for the last place , and if that fayle , Ier. 6. the cure many times proues hopelesse and helpelesse ; as siluer mettall being put into the fire , if nothing come out but drosse , it is found to be reprobate siluer : so men that haue beene fined in the furnace of affliction , if they be not humbled and brought home by the same , these will bee found reprobate men , and the Lord will cast such off as a desperate people , Esay 1. Wherefore should ye be smitten any more ? for yee fall away more and more , saith the Lord .

Secondly , wee haue others againe , that whilest the rod of God is vpon them , their thoughts are in the stocks , they dare not but speake and thinke humbly ; as a Rogue , whilst he is in the stocks , speakes faire to the officers , but when he is out , miscals them againe . How many haue wee that in time of affliction , will confesse their sinnes , cry downe their former euill wayes , and make vowes and couenants with God of new obedience like vnto Pharaoh , Exod. 10. I and my people are sinfull . But when the rod of God is remoued , and they deliuered , with Pharaoh they returne againe vnto their old sins , like the dog vnto the vomit . These men vse repentance , as many a man vseth an old garment , which they put about them in time of a shower , but cast it away againe as soone as the weather is faire ; or as many of our Papists vse our Churches , when they feare any trouble , they fly thither for shelter . Whereas the childe of God being once truely humbled , walkes the more holily and obediently before God for euer after .

Thirdly , seeing that it is not affliction of it selfe , but affliction sanctified vnto a man , that produceth this happy fruit of conuersion vnto God . This should teach vs to be earnest with God in prayer , especially in times of affliction , that hee would be pleased to sanctifie the same vnto vs , and to second his corrections with the inward working of his owne spirit , whereby we may be moued to lay the same to heart , and to bring forth fruits worthy amendment of life .

But the other rebuked him .

The Euangelist setting out the conuersion of the penitent Thiefe , sheweth his behauiour at this time , namely that hee did not onely leaue off his stealing as before , but is now exercised in the contrary good , rebuking his fellow , and seeking by all meanes possible to stop him in a course of sinning ; and herein will teach vs ,

To cease from euill is not sufficient , we must doe good . Psal. 34 13. That vnto true repentance , a cessation from euill is not sufficient , but we must doe good . In the worke of true repentance , these two euer goe together , Depart from euill , and doe good . Dauid there ioyneth these both together . Esay 1.17 . So Esay the Prophet , Cease to doe euill , learne to doe well . And euen herein doth the Penitent shew the truth , and the fruit of his conuersion , according to that precept of the Apostle Paul , Let him that hath stolne , Eph. 4. steale no more , but let him labour with his hands that which is good . And this truth is further cleared by the practise and example of all Gods people , how vile and wretched soeuer they were in the time of their ignorance and vnregeneracy , yet being called and conuerted , haue not onely left their former euill wayes , but put in practise the contrary vertues . See here the mercy and compassion of this poor Penitent , hee is now as rich in mercy and compassion towards the poore soule of his brother , as euer hee was before full of cruelty ; yea , such was his compassion towards him , that hee seemeth to neglect himselfe , his present paine and misery that now he suffered , and fals to reproue his fellow , makes a hearty acknowledgement of their sinfulnesse , and the equitie of that their deserued punishment .

We may see this in Paul , Acts 9. whose conuersion kept him not onely from persecuting the Church as in times past , but set him on work to build vp the wals of that Sion hee had laboured before to pull downe .

Acts 16.27 The Iaylor , of a bloudy , cruell , and mercilesse tormentor of Paul and Sylas , after the earth-quake and soule-quake , that hee came to see his sinne , and to be truely and throughly humbled for the same , how pittifull and compassionate became hee vnto them , washing their wounds , and intreating them with all kindenesse and loue .

This was the whole tenor of the Baptists Sermon , Mat. 3 : 10. Now is the Axe put to the root of the tree , euery tree that bringeth not forth good fruit , is hewen downe and cast into the fire . He doth not say euery tree that is barren , or that bringeth forth euill fruit , but euery tree that bringeth not forth good fruit .

Iudg. 5.23 . Merosh is accursed , why ? not for ioyning with the Midianites against Israel , but because the men of that city came not out to helpe the people of God . And our Sauiour sheweth what his manner of proceeding shall bee with wicked and vngodly men in the last day ; he will say vnto them , Mat. 25. Come yee blessed , &c. not because they did not this or that euill , but because of this and that particular good , as the feeding of the hungry , the cloathing of the naked , &c. And this is indeed that speciall priuiledge that belongs vnto all the commandements of God , that where they are propounded negatiuely , they include an affirmatiue duty ; and where they bee propounded affirmatiuely , they include likewise a negatiue part ; and there is a curse imposed as well for the breach of the one , as the other . Gods righteous law being violated and broken , as wel by the omission of the good commanded , as by the committing of the euill condemned . And thus was the Fig-tree accursed by our Sauiour , not because it brought forth euill fruit , but because it brought not forth good fruit .

And the reason hereof may be taken from the nature of grace , and of true conuersion , which frameth the heart anew , and causeth the same to bee fruitfull in euery good worke . Mat. 7. Doe men gather grapes of thornes , or figs of thistles ? saith our Sauiour ; implying that so long as the heart is sinfull and corrupt , all manner of sinfull and corrupt abhominations spring therehence : But when it comes once to be renewed and changed , A good man ( saith he ) out of the good treasure of his heart , bringeth forth good fruit .

Secondly , it is the end of a Christian mans election and vocation , that we should shew forth the power of him that hath called vs out of darkenesse into a maruellous light . Eph. 1.

And surely this meetes with the vaine conceit that so many in the world are possest withall , that glory so much in their innocent and harmelesse conuersation , they doe no man wrong they say , and pay euery man their owne ; and vpon this , men rest for saluation , but alas , this maist thou doe , and goe to hell when thou hast done . The Pharisie was neither Adulterer , nor Drunkard , nor Rayler , Luke 18. nor Swearer , and yet far enough from the kingdome of heauen , all this is but a negatiue Christianity , which will not proue a man the childe of God . This Penitent Thiefe did not rayle on Christ as the other did , but that was not sufficient to proue his conuersion , but wee see to the vtmost of his power , he maintaineth Christs innocency , and labours to stop the current of sinne in others ; few in these dayes proceed to this degree of Christianitie : to plead the cause of Christ against all gaine-sayers , and to stand out for the truth , to rebuke others , when they heare them blaspheme , or any wayes dishonour God ; such cold friends hath Christ and his truth now a dayes .

Men thinke they haue done enough if they ioyne not with the enemies of the truth , and runne not with others into the same excesse of riot ; but the Lord will iudge him an euill man , that doth no good , and will in the last day proceed against such . I was hungry and ye fed mee not , naked and yee cloathed mee not , &c. The very omission of that good men might haue done , shall be brought in in euidence the last day to condemne the wicked . Oh that our ciuill honest men ( as the world reputes them ) would consider this , & lay this truth to heart , that in their outward ciuill conuersation they shew themselues but halfe Christians , and if they ioyne not the doing of good , to their abstaining from euill , they can neuer approue themselues for sound Christians before God , nor looke for the reward of the iust at last .

Secondly , if such as abstaine from euill , yet for want of doing good , shall perish and be damned at the last ; good Lord in what a miserable case are such men in , that are so farre from abstaining from euill , as that in their whole life and conuersation they lye wallowing and weltering in all manner of sinfull , vile , and vaine abhominations ! If These things be done to the greene tree , what shall be done to the dry ? If the not doing of good shall be punished so seuerely , where shall the vngodly and sinner appeare ? Psal. 50.22 . O consider this ye that forget God , lest I teare you in peeces , and there bee none to deliuer you .

And last of all , this may serue to admonish euery one in the feare of God , to the practice of well-doing , as that which will yeeld sound comfort vnto our owne hearts of our conuersion ; that we are not hypocrites , but such as in whom the worke of grace is truly wrought . This was it that supported Iob , against his friends accusation , that charged him for an hypocrite . I was ( saith he ) a Father vnto the poore , Iob 31.16.17.19.20 . I restrained him not of his desire , nor caused the eyes of the widdow to faile . I did not eate my morsels alone , but the fatherlesse did eate thereof , &c. I saw none perish for want of clothing , nor any poore without couering : But their loynes blessed me because they were warmed with the fleece of my sheepe . So Hezekiah being by the Prophet summoned to death , whereunto doth he retire himselfe now for comfort but to this ; his care & conscience in his life to walke with God : Isa. 38. Remember Lord that I haue walked before thee in truth , and with an vpright heart . And neuer let vs thinke that we haue profited aright in the schoole of Christ , or as we should , till wee haue learned by well-doing to get the affirmatiue part of Christianitie , as well as the negatiue , wherein we shall finde true comfort , and approue our selues as Christians indeed .

( But the other rebuked him . )

But was not this Penitent Thiefe guiltie of the same fact with the other , how could hee then rebuke his fellow ? He that rebuketh another , must not be guiltie of the same fault himselfe : For how shall hee that hath vncleane hands himselfe , wipe away the spots that are in another mans face ?

This Penitent Thiefe though a sinner , yet repenting of his sin , is accounted no sinner , and therefore fit to reproue . Ezek. 18.22.23 . If the wicked ( saith the Lord ) will turne from his sinnes he hath committed , &c. All the transgressions that he hath done shall not be mentioned vnto him : But in the righteousnesse that he hath done he shall liue .

2. Kin. 23.25 . And it is said of Iosias , that he first returned himselfe vnto the Lord , and then caused his Subiects to returne .

Or else it may bee answered thus . This Penitent thiefe though in other respects he were as faulty as the other : yet he was not guiltie of that sinne of mocking of Christ , the which he reproued in his fellow ; and so in that respect was fit to reproue the other . And herein will teach vs , that

He that rebuketh another must not be guiltie of the same fault in himselfe . He that rebuketh another , must not be guilty of the same fault himselfe . Ioh. 8.7 . Rom. 2.21 . Mat. 7.5 . We must cast the first stone at our selues . Thou that teachest another , teachest thou not thy selfe ? Thou hypocrite ( saith our Sauiour ) first cast out the beame out of thy owne eye , so shalt thou see clearely to plucke out the meat out of thy Brothers eye . Iudah hearing that his daughter in law Thamar was with childe , said , Let her be burned . Ge. 38.24 . But when the pledges , the seale , the cloake , and the staffe , were shewed , he knew himselfe faultie , and then , She is more righteous then I. So that he that is guiltie himselfe , is not fit to censure others . In the time of the Law he that had a blemish must not offer the bread of the Lord. Leu. 21.21 . To shew that the Preacher in regard of grosse sinnes must be vnblameable . It is a dangerous thing to sentence another to hell for drunkennesse , vsury , swearing , &c. and yet be guiltie our selues in an high nature of the same crimes . Surely the Lord will say to such at the last , as to the euill seruant in the Gospel ; O thou euil seruant , out of thy owne mouth I condemne thee . Such are their owne Iudges , and the Lords owne mouth , who will proceed against them accordingly . Neither is this to be vnderstood onely of publicke persons , such as Magistrates and Ministers are , whose functions and callings are to reproue sinne in others ; but euen of priuate men also , such as this Penitent Thiefe was , their condemning of the faults of other men redounds vnto themselues , and they being guiltie of the same , passe the sentence therein vpon their owne soules . Rom. 2.1 . Therefore art thou inexcusable O man , whatsoeuer thou art that condemnest , for in that thou condemnest another , thou condemnest thy selfe , for thou that condemnest doest the same things . And as this is the duty of euery man that reproueth another , first to looke vnto himselfe that he be not guiltie of the same fault ; So especially are the Ministers of the Word tied vnto this duty . A Bishop ( saith Paul ) must be blamelesse , Tit. 1.7 . as , the Steward of God . And he exhorteth Titus , Tit. 2.7 . in all things to shew himselfe a patterne of good works . Num. 8.6 . Thus the Lord in the time of the Law commanded the Leuites should themselues first be cleansed before they serued in the Temple : How much more now in the time of the Gospell , doth the Lord require this sanctitie of life in his seruants ? Now the Reasons do further cleare the necessitie hereof . For ,

First , a guiltie conscience takes off the edge of a reprehension we giue to others , when our owne consciences shall tell vs , wee are guiltie of the same our selues , we cannot so boldly , so zealously , and so freely , reprehend sinne in others that we our selues are guilty of . And therefore when Iethro exhorted Moses his sonne in law to appoint officers in euery City , he shewed what manner of persons they should bee , namely , Men fearing God , Exod. 18.21 . and hating couetousnesse . For indeed , how could they either reproue or correct that in others , whereof they themselues were guiltie ; neither can the Minister , or any other , so freely and faithfully reprehend those faults in others , lest the prouerbe bee returned vpon them , Physitian heale thy selfe . Luk. 4.23 .

The second reason may bee drawn from the great danger that such men are in , of Gods wrath and fearefull vengeance to fall vpon them . We may see this in some sort in Moses , an holy seruant of God , whom the Lord sent to be a guide and deliuerer of his people : and going downe into Egypt the Lord met him by the way to haue slaine him ; and the reason was this , he had not circumcised his sonne Eliazar , according to the commandement . Now the Lord would not haue him to circumcise his Church abroad , that made no reckoning of circumcising his familie at home . Wo be to them that are offensiue in life , that lay stumbling blockes before the people .

Thirdly , such men , especially Ministers , if they be wicked , do seldome any good in their place . For albeit , I confesse , the efficacy of the Word and Sacraments depend not vpon the worthinesse of the person of the Minister that dispenseth the same , but vpon Gods owne power and promise , who doth make his owne ordinance effectuall whensoeuer , and to whomsoeuer it pleaseth him . As a messenger may deliuer money though he himselfe haue no part in it ; so may such conuay the grace of God to others , though they themselues haue no part therein . Yet it cannot be but the wickednesse of Elies sonnes will make the Lords sacrifices to bee abhorred of the people . 1. Sam. 2.17 .

This shewes then what conformitie doth best become the Minister of Christ , namely , when puritie of doctrine and vnblameablenesse of conuersation go together . This was taught the Priests in the time of the Law , by that Vrim and Thummim , which must euer go together . The Apostle Peter requireth these two things of an Elder , 1. Pet. 5.2.3 . To feed the flocke of Christ , and to be an ensample to the flocke . For then the Lords building goeth on well , when these two go hand in hand together . For alas , we see that practice preuailes aboue precepts ; and examples are more powerfull then rules , either to the imitation of that is good , or detestation of that is euill . Now when those that should shine as starres in the Church , shall walke inordinately , though they preach the word as Iudas did , are neither so profitable in the Church , nor shall they themselues escape damnation . And therefore let this admonish vs all of what calling or condition soeuer , to looke well to our selues , and first to plucke out the beame out of our owne eye , Mat. 7.5 . that such reprehensions and admonitions we shall vse towards others , may neither bee retorted with shame vpon our owne heads , nor proue vnprofitable vnto our brethren . 1 Cor. 11.1 Phil. 3.17 . 1. The. 1.6 For how shall the people follow their Pastors , when they make no conscience to walke before them in the wayes of godlinesse ? Hitherto of the generall Instructions .

Rebuked him . Text.

We come now to his reprehension , The manifestation of his conuersion , I In rebuking his fellow . as the same is a fruit of his conuersion ; and that appeares in that great care hee had ouer his fellow , to keepe him from sinne , and to bring him if it were possible to the participation of the same grace and mercy that hee himselfe had receiued . Note wee hence first of all ,

That it is a true note of a true conuert to stop others in a course of sinne , True note of a true conuert to stop others in a course of sinne . Gen. 4. euery man stands bound asmuch as in him lyeth to keepe others from sinne . It was a cursed speech of cursed Cain , Am I my brothers keeper ? Euery man is in some sort his brothers keeper . It is the Lords own charge giuen vnto his people , Leuit. 19.17 . Thou shalt not hate thy brother in thy heart , but thou shalt reproue him . How frequent haue the Prophets and the faithfull seruants of God of old beene in this duty : Esay for this cause was accounted so contentious a man , that nothing in the land could please him . Ier. 15.10 . So Ieremy , woe is mee that my mother hath borne mee a man of strife . This was likewise Ezechiels case , an argument of his faithfulnesse in reprouing of sinne , that he met with so much enuy and hatred from the world .

This care the Lord Iesus Christ himselfe , the chiefe Shepheard and Bishop of our soules , manifested towards his Apostle Peter ; Luk. 12.31.22 . Simon , Simon , Sathan hath desired to winnow thee , but I haue prayed for thee that thy faith faile not . And doth likewise inioyne him that had receiued so great a mercy from Christ , that he should shew the like mercy to his brethren , saying , Heb. 3.12.13 . When thou art conuerted , strengthen thy brethren . To this purpose serueth that of the Apostle , Take heed brethren , lest there bee in any of you an euill heart of vnbeliefe , in departing from the liuing God , but exhort one another daily whilest it is called to day , lest any of you bee hardned through the deceitfulnesse of sinne . And this is taught by our blessed Sauiour , when hee teacheth vs to pray thus , Leade vs not into temptation : Mat. 6. wherein our Sauiour will teach vs that it ought to be the care of euery Christian to desire , to pray for , and by all meanes possible , to labour that our brethren be kept from sinne : and this was Christs owne practice in that prayer of his hee made for his Disciples , That God would keepe them from euill . Ioh 17.11 . Verse 15. I pray not that thou shouldest take them out of the world , but that thou wouldest keepe them from euill : and indeed the ingemination and doubling of the petition , shewes the wonderfull care he had of his people . And to this purpose excellent is that of the Apostle Saint Iames , Brethren ( saith he ) If any of you doe erre from the truth , Iam. 5.19.20 . and one conuert him , let him know that hee which conuerteth a sinner from the error of his way , shall saue a soule from death , and shall hide a multitude of sinnes . There can bee no greater testimony of a gratious heart , and that the worke of regeneration and sound conuersion is wrought in a man , then by testifying his care ouer his brother , to keepe him from sinne . And on the contrary part , it is a note of a false Prophet , and of a gracelesse heart , to winke at the sinnes of others . Lam 2.14 . Thy Prophets haue looked out vain and foolish things for thee , they haue not discouered thine iniquities , to turne away thy captiuity .

But the reasons will make it more cleare .

First , they are our brethren , this may be one forcible reason to perswade vs to the practise of this duty , to stop them in their course of sinning . They are our brethren , and they are in some sort committed to our keeping , and if wee shall suffer them to sinne without rebuke or reprehension , insomuch that they perish , the Lord will say to vs , as sometimes he said to Cain , where is thy brother ? Gen. 4.10 . when it will be in vaine for vs to post off the matter with am I my brothers keeper ? for the Lord for this sinne will proceed against vs as hee did against Cain , What hast thou done ? The voyce of thy Brothers bloud cryeth vnto mee from the earth : When it shall be in vaine for any man to pleade , they neuer offered violence to the liues of their brethren , since they neuer sought to stop and restraine them in their sinfull courses , but suffered them to goe on in all manner of sinnes , without reprehension .

Accessories by the law , are as deepe wee say in the sinne , as the principall , yea , and many times suffer with the malefactor : thus is it with sinne , so dangerous a thing it is to be silent at the committing thereof .

Secondly , Saint Iames addeth two other most excellent motiues or reasons to perswade vnto this duty , Iam. 5.20 . Hereby we shall saue a soule , and couer a multitude of sinnes . Then the which , what more noble or honourable seruice can a Christian perform either towards God or man .

First , to saue a soule , Luke 15. the very Angels reioyce at the conuersion of a sinner ; the promise is , that such a one shall shine as the starres in the firmament , Dan. 12.3 . and indeed this is such a worke whereunto all the faithfull must addict themselues , according to that measure of grace giuen them , and that petition we put vp daily , Thy kingdome come . When wee shall labour to bee instruments to inlarge that kingdome of the Lord Iesus , and bring others from sinne , to God , otherwise indeed wee doe but mocke God , like as if a husbandman should pray , Giue vs this day our daily bread , and neuer set his hand to the plough , nor cast his seede into the ground .

Againe , what a blessed thing is it to helpe to couer sinne , yea , a multitude of sinnes , which those shall doe , that are any wayes a meanes to bring others to the sight of their sinnes , and to repentance for the same : for alas , such is the policy of Sathan , and such is the corruption of euery mans heart by nature , that they seeke by all meanes possible to couer their sinnes . But how ? euen as Adam his nakednesse , with fig-leaues , that can neuer shelter them from Gods wrath . So euery man seeketh something or other to couer his sinnes , but the best way to haue sinne couered , is first to vncouer them . Ier. 31.18 . After I was conuerted , I smote vpon my thigh , saith Ephraim ; Psal. 51.3 . so Dauid , My sins are euer before mee , and what followed , Against thee onely haue I sinned . Happy man Nathan that did so vncouer sinne , that GOD might couer them .

Thirdly , euery Christian must make conscience of this duty , to stop others in a course of sinne in regard of himselfe , lest hee bring vpon his owne head the sinnes of other men . Now euery man hath enough to answer for of his owne , though hee become not guiltie of other mens sinnes .

But how may a man be charged with the sins of others ?

This is done three wayes , in Heart . Word . Deede .

First , in heart , How many wayes a man becomes guilty of the sins of other men . and that three wayes . First , when though hee neither commit the euill himselfe , nor approue of the same being committed by others , yet if hee mourne not in his heart for the same sinne , to see how God is dishonoured , In heart . and how greatly the soule of the offender is indangered , hee becomes guiltie of this sinne . This was the fault of the Corinthians , for the which Paul reproues them , who when they saw the incestuous person , who had sinned so fouly , they sorrowed not , nor grieued as they ought for that sinne . A contrary example we haue in Dauid , Psal. 119.136 . My eyes gush out with water , because men keepe not thy law : and of righteous Lot , whose righteous soule was grieued at the abhominations of the filthy Sodomites .

Secondly , when though a man neither doth or saith any euill himselfe , yet secretly in his heart approueth of the euill of another : This was Pauls sinne before his conuersion , hee cast no stone at Stephen himselfe , yet he consented vnto his death , as himselfe confessed , Acts 7.58 . Acts 22.20 and held the cloathes of them that did stone him , and in this regard was guiltie of his death .

Thirdly , by conniuence , silence , or indulgence , when a man shall suffer sinne and the sinner to passe without reproofe . And thus was Eli faultie in not punishing his sonnes , for which sinne the Lord punished him . And thus offendeth the Minister in not reprouing the sinnes of those , ouer whom the Lord hath set him , and so likewise the Magistrate in not punishing offenders vnder him . Eze. 3.17 . Yea , and this is the sinne of all such as can with patience heare the Lord dishonoured , his Name blasphemed , his Sabbaths prophaned , and all manner of impiety committed , without any reproofe at all , like vnto Gallio , Act 18.15 16. wlll not trouble themselues about such things , whereas the Lord doth require this at the hands of euery Christian , that haue themselues obtained mercy by admonition , exhortation , reprehension , and by all other helps and meanes , to shew mercy to others to stoppe them in the course of sinne .

In word . Secondly , a man may be guiltie of the sinnes of other men in word , and that three wayes .

2 Sam. 11.15 . Mar. 6.29 . First , by counselling another to euill , and thus became Dauid a murtherer by the letter he sent vnto Ioab in the matter of Vriah ; and thus the mother of the Damsell became guiltie of the Baptists death , by councelling her daughter to require his head .

Secondly , by defending of sin , or iustifying the euill of another , and thus are many Lawyers partakers of the euill of their clients , who for lucre sake , Luk. 11.40 . will speake good of euill , and iustifie the wicked for a reward : in which regard it were well with them , they were as lame of their tongues , as Mephibosheth of his legs . Esay 5.20 .

Thirdly , by applauding another in euill , and soothing them vp in their sinnes , against whom there is a curse gone out from God , Eze. 13.18 Woo vnto them that sow pillowes vnder mens arme-holes .

And lastly , a man becomes guilty of other mens sinnes , In Deed. in Deed , and that two wayes .

First , when albeit they be not the immediate instrument in sin , yet haue a part and share in the euill done ; and thus all receiuers of such goods as they know or suspect to be stolne , are partakers with theeues in their sinne , and so by the law are iudged .

Secondly , Psal. 50.21 . when a man shall familiarly conuerse with such as are knowne to bee notoriously wicked , such receiue no small incouragement to goe on in their sinfull course , when notwithstanding all their abhominations , they are not reiected of others .

1. Ezek. 3.17 . But the Lord saith vnto the Prophet , Sonne of man , I haue made thee a watchman , and thou shalt warne the people from me . It seemes there that it is peculiar vnto the office of the Minister , to admonish and reproue others . And we know it is the exhortation of the Apostle , Let euery man abide in the same calling wherein he was called . Heb. 13.17 And againe , They watch for your soules as they that must giue account vnto God . What then haue priuate men to do with reprouing others for sinne ?

Resp. To teach and preach publikely in the Church is the peculiar office of the Minister , and those whom the Lord hath fitted for that worke ; but this doth no whit hinder priuate exhortation , and admonition of priuate men , as God shall offer occasion , yea this libertie they haue to speake euen to their Minister himselfe in priuate , as Paul speaketh vnto the Colossians , Say ye to Archippus , take heed to thy Ministery to fulfill it .

But is euery man to be rebuked at all times that deserueth rebuke ?

No , Rebuke not a scorner , saith Solomon , or a drunkard , when the wine is in his head . 1. Sam. 25. Abigal would not tell Nabal of his drunkennesse then , euery time is not fit , a man must obserue the fittest time , and watch his opportunity .

Now this impenitent Thiefe was a dying , this was a fit time for his fellow to reproue him , and for him to receiue a rebuke , or else neuer .

There is a time for all things , Eccl. 2. saith Solomon , and a word spoken in due time is like an Apple of gold , and picture of siluer . Christ chose the fittest time to teach the people , and to do good , and that in the Synagogue vpon the Sabbath . Act. 9.31 . So the Church hauing peace did then edifie themselues . And indeed the children of this world are wiser in their generation then the children of light . Potiphars wife chose the fittest time to prouoke Ioseph to lust , Gen. 39.11 Ioseph was alone in the house . Esau chused the fittest time to be reuenged on his brother : The dayes of mourning for my father will haue an end , and then I will kill my brother . In the affaires of this life , men are wise to take the fittest opportunitie . The Crabfish desiring to feede on the Oyster , cannot perforce open the shell , therefore watcheth opportunitie till the oyster openeth himselfe against the Sunne , and then putteth in his claw . This wisedome ought to bee in euerie Christian to take the fittest opportunitie to the doing of good .

But he is my superiour whom I heare sweare , and blaspheme the name of God , or otherwise sinne , what haue I to doe with such a one ?

Indeed I grant there may be a preposterous zeale and boldnesse in man , Resp. that is rather to bee condemned then commended : therefore inferiours must know that it is their part rather to aduise , then reproue ; to aduertise , See Mr. Lapthorne his spirituall Almes . then to reprehend their superiours , lest they passing the bonds of their calling , do iustly exasperate them against them ; for as Magistrates , Ministers , parents , and masters , by Gods ordinance are to rebuke , reprehend , and punish ; So Subiects , people , children , and seruants by the same rule are to aduise and aduertise : And thus did the seruants of Iob deale with their master , Iob 31. and Iob saith , that he durst not contemne the aduise of his seruant , or maid , when they contended with him . A reproofe to such must be vsed as a sowre pill couered ouer with sugar , that it may the more easily be taken downe : Gal. 6.1 . Brethren ( saith the Apostle ) if any man be ouertaken with a fault , ye which are spirituall , restore such a one in the spirit of meeknesse , considering thy selfe , lest thou also be tempted . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A metaphor , as the originall signifieth , borrowed from Surgeons , which with a sleight of hand put a shattered bone into its place , before the partie be almost ware of it .

This serues for the iust reproofe of those that can see men runne a licentious course , and neuer seeke to reclaime them ; that can heare others sweare and blaspheme the name of God , raile vpon Ministers , and speake euill of the good way of righteousnesse , without any zeale for God , or compassion to the soules of their brethren . Many there be that will neuer rebuke sinne in their brethren , vntill God reuenge it from heauen , whereas if they had met with due reprehension of their faults , they might haply haue been brought to repentance , and so haue preuented those plagues .

Or if men doe speake of the sinnes of others , it is behind their backs in the most vildest and disgracefullest manner that may be . These rather shew themselues to be of the generation of cursed Cham , that vncouered the nakednesse of his father , then of Gods people that mourne for the sinnes of others , and in brotherly loue seeke by all meanes possible , to recouer them into the state of grace . No doubt it pierced this Penitent Thiefe to the heart , to heare him blaspheme and raile on Christ , he can by no meanes beare it . But howsoeuer his owne griefe was great , and paine grieuous , he seemeth to neglect all , and falleth to the rebuking of his fellow , sinning against God ; this will a gratious heart do . And wo to that man that can with patience heare God dishonoured , that is not affected with the sinnes of other men , such are farre enough from the worke of grace and conuersion , and from that Christian compassion that ought to be in vs towards others , to saue a soule , to couer a multitude of sinnes , or to free themselues from the sinnes of other men .

Secondly , this may serue to admonish euery one in the feare of God to make conscience of this duty , that we admonish one another , and seeke to conuert one another from going astray , this is the truest testimonie of loue , we can shew to others . For indeed no man loueth naturally , that doth not loue spiritually ; for by how much the more excellent the soule is aboue the body , by so much the more excellent is the loue to it , aboue that of the body . And indeed this will be a sound witnesse vnto our hearts , of our loue towards others , in that wee haue admonished our brethren , and sought by all meanes possible to recouer them from their sinfull waies . It shall be a pretious balme that shall not breake their heads . Neither may these thoughts hinder vs that we haue no hope to preuaile by our admonitions and reprehensions , this we are not so much to looke after , as the conscionable discharge of our owne duty . And thus farre we are sure we shall glorifie God , to be witnesses of his word and truth ; when the wicked in the last day shall be put to silence , not being able to plead ignorance , or that they had no warning .

And let vs know that the Spirit of God bloweth where it listeth , and the Lord can euen of Lyons , Tygers , and Cockatrices , make at his pleasure to become the sheepe of Christ : of Abraham an Idolater , he can make the Father of the faithfull ; of bloudie and barbarous Manasses , he can make an humble Conuert ; and of a persecuting Saul , he can make a painfull preaching Paul : and of a lewd gracelesse Theefe , an holy confessour . Let none therefore be discouraged , because of the lewdnesse of the person , seeing the Lord is able , and many times doth call home of the sinfullest of men .

And last of all , this may serue to admonish euery man in the feare of God , Heb. 13.22 To suffer the word of exhortation , and to labour to keepe vnder all repining thought and euill disposition that is in their hearts , which bewray themselues neuer more , then when they are admonished or reproued for sinne ; and doubtlesse Sathan himselfe bloweth the coales , knowing that it is an excellent meanes to recouer a sinner out of his power . O how hardly is a reproofe digested by a naturall man , that hath not the worke of grace in him ! It is found often true which Solomon saith , Reproue a scorner and he will hate thee . A sharp reproofe is more hardly digested then the bitterest pill ; men would not be disturbed in their sinfull courses . But if the Lord loue thee , he will send thee one faithfull friend or other to reproue thee . And surely it is a fearefull thing , and a signe that God hath cast off such a soul his care , and that hee intends to glorifie himselfe in the destruction of such a one , that is suffered to go on in sinne without controllment .

Let the righteous smite mee friendly ( saith Dauid ) and reproue me . And well fare that heart that can so willingly suffer a reproofe . The sweetest meats are not alwayes the wholesomest , neither are the sharpest reproofes worst for the soule . Hee is a miserable man that if his neighbour shall tell him of his enemies purpose to kill him , should hate him for his paines ; much more wretched and miserable is the case of that man , that being put in minde of the danger of sinne , how his soule is like to be made a prey vnto Sathan , will requite this warning with displeasure . Let vs not bee such spirituall fooles , Hee hateth his sonne , that spareth the rod , Pro. 13.24 . saith Salomon . The best kindenesse is to smite while there is hope , and to reproue betimes ere it bee too late .

But the other rebuked him . Text.

Here wee haue a true patterne of a true penitent , and looke what affection and disposition is here wrought in the heart of this Penitent towards his fellow , the same affection & disposition is wrought in some measure in all those , to whom the Lord hath vouchsafed the like grace . Now his care is manifested towards his fellow in this , to bring him if it were possible to the sight of his sins , and to repentance for the same . And herein will teach vs ,

That true repentance and conuersion vnto God , A true Conuert desires that others may partake of the same grace begets in the heart of a godly man , a desire of the like grace towards others . There is no one truth more apparent throughout the whole Scriptures , then this . How Gods people being themselues conuerted , and hauing this grace giuen them to repent and beleeue , haue endeuored to bring others to the knowledge of the truth likewise . Thus the faithfull in the Primitiue time of the Church , hauing tasted themselues , and seene how gratious the Lord is , they prouoke others to imbrace the same grace , together with themselues . Come ( say they ) let vs goe vp to the mountaines of the Lord . Esay 2.3 . A true conuert cannot but proclaim the goodnesse of God vnto others . Come ( saith Dauid ) and I will shew you what God hath done for my soule . Psal. 66.16 Gods grace is like fire in the bones , as saith the Prophet . His Word was in my heart as a burning fire shut vp in my bones , Ier. 20.9 . and I was weary of forbearing , and I could not stay . Christ forbade the two blinde men in the Gospell that were cured of their blindenesse , straightly that they should tell no man ; but what saith the Text , When they were departed , Mat. 9.30.31 . they spred abroad his fame in all that country ; They could not for their liues conceale it : so Andrew when hee had found Christ , hee had no rest till he had acquainted Peter . The like wee may see in Philip towards Nathaniel ; Ioh. 1.41 . Verse 45. wee may see this in Dauid , who hauing petitioned the Lord in this wise , Make mee to heare the voyce of ioy and gladnesse , &c. Psal. 51.12 13. what followeth , Then will I teach thy waies vnto the wicked , and sinners shall be conuerted vnto thee . The woman of Samaria leaues her pot behinde her , Io. 4.28 . and runs into the town , that as shee had receiued Christ , she might bring the tidings of ioy to her neighbours , to prouoke them also to see and to heare Christ .

Luk. 5.29 . And what might be the reason wherefore Matthew the Publican inuited so many to his house when Christ was to come thither ? no question he had this good intent therein , that they also that came thither , might reape some good by Christ .

Io● . 7.37 . These are those riuers of waters our Sauiour prophecyed of , that should flow from the bellies of true beleeuers , euen to the refreshing of the dry and barren hearts of others , to cause them to bring forth also the fruits of righteousnesse . This will grace doe .

Wee may see this likewise in Onesimus , whom Paul sent backe vnto his Master Philemon with this testimony , that howsoeuer in times past , that is , before his conuersion , he was vnprofitable , yet now saith Paul , is profitable to thee and me .

No Vsurer is more forward to put out his money , as it commeth into his hand , for an increase , as is the childe of God to improue the grace receiued for the good of others . And it must needs be so ,

First , in regard of the nature and propertie of grace it selfe , which is of a generatiue nature , producing grace ; this Talent cannot bee hid or kept close in the heart without profit or increase . Indeed the common gifts of the spirit , such as are giuen many times to the wicked themselues , these are not so profitable , because they are but common gifts ; but where the sanctified graces of Gods spirit are , They are ( saith the Apostle ) giuen to edifie withall , and these are neuer idle nor vnprofitable in the heart of a true beleeuer . As none are more desirous of wealth then the rich , so they that haue grace , are euer seeking for a further increase thereof .

Secondly , the godly know right well that the gifts and graces of the spirit are giuen to the same end : viz. that the body of Christ might be edified ; hence is it that the Lord Iesus doth so straightly inioyne Peter , When thou art conuerted , Luk. 22.32 1 Pet. 4.10 strengthen thy brethren ; and againe , Let euery one as he hath receiued a gift , minister the same one vnto another , as good disposers of the graces of God . And indeed God doth neuer giue to any of his seruants any spirituall grace , for his owne priuate benefit alone , but that hee might be a good Steward and Disposer of the grace of God , for the good of others . And hence is it that the Apostle concludeth of the grace bestowed vpon him , 2 Cor. 1.4 . that God had comforted him , that hee might comfort others with the same comfort .

Thirdly , there is no seruice that a Christian can doe in the Church , that hath the like promise of recompence or reward , as that which extendeth to the soules of men . Let him know that he that hath conuerted his brother , Iam. 5.20 . hath saued a soule from death , and shall hide a multitude of sins , and againe , Dan. 12.3 . They that turne many to righteousnesse , shall shine as the starres for euer and euer . The mercies that men shall shew here vnto the bodies of the Saints , shall bring with them a sure reward . Luke 10. He that shall giue but a cup of cold water vnto a Disciple , in the name of a Disciple , shal not lose his reward . How much more shall the feeding and refreshing of hunger-starued soules with the bread of life , that are ready to perish , be plentifully rewarded with him ?

Seeing then that where there is the worke of grace and true conuersion , such labour by all meanes possible to bring others into that happy condition with themselues . This may serue for matter of tryall and examination of the work of grace in our selues . Would we haue the comfort of our owne conuersion and repentance , doe but question thy owne heart how thou standest affected towards those thousands in Israel , that yet are held in miserable bondage vnder Sathan , & power of darkenesse , wallowing in the bloud of their owne soules . Canst thou mourne for these as Samuel did for Saul ? dost thou pittie them in their spirituall miseries , and doe thy bowels earne within thee towards such ? And dost thou labour to the vtmost of thy power and according to thy calling , to bring home those that goe astray , to the knowledge of the truth ? dost thou take all opportunities that are offered vnto thee , by admonition , instruction , and reprehension , to set forward the Lords worke herein ? Surely there cannot be a more certaine note of the truth of grace in thy heart , and of thy owne conuersion , then this : When thou art conuerted , ( saith our Sauiour to Peter ) Strengthen thy brethren . No man can truely desire and indeuer the spirituall good of another , that hath not tasted of the work first in himselfe . But if on the contrary part , vpon this examination thou findest that there is in thee no touch at all of griefe for the sins of other men , thou layest not their miseries to heart : the horrible sinnes of the times , such as are whordome , pride , drunkennesse , swearing , prophanation of the Sabbath , &c. These things doe no whit affect thee nor trouble thee , surely thou hast cause to mourne in secret , and to be humbled for the hardnesse of thy owne heart , for as yet the worke of grace is not wrought in thee , for if it were , it would manifest in this , to labour the spirituall good of others .

Doe but consider the truth of this poynt in the example of this Penitent Theefe , that had the least time that euer we read of , or heard of , to manifest the fruits of his repentance in , and we shall see that howsoeuer his time was short , and he was now to minde the euerlasting welfare of his soule , yet hee is not vnmindfull of the spirituall misery of the soule of his Brother , by rebuking him for his blasphemy , by putting him in minde of his sinne , and the equitie of that his deserued punishment , that was now inflicted vpon him , and all to this end , if it were possible , that his heart might bee touched with some remorse for sinne , and hee be brought to repentance for the same . There is no grace in that heart that doth not indeuer this in some measure of life .

Secondly , if their case be miserable that doe not compassionate others in their spirituall miseries , what shall wee say of those that with Simeon and Leui , are brethren in iniquitie , that prouoke one another , come let vs cast in our lots together : that are Sathans spokesmen , and solicitors to draw men into sinne . And those againe that are so farre from labouring the spirituall good of others , as Ismael-like , by reproches and disgraces , lay stumbling blocks in the way of others , to hinder them in their Christian courses , like the Scribes and Pharisies , against whom our Sauiour pronounceth a woe , because they entred not into the kingdome of God themselues , nor suffered those that would .

And last of all , this may prouoke all vnto this duty , and to labour to approue the truth of their owne conuersion , by labouring to be instruments of the spirituall good of others . And this duty rests vpon all , for we are all a kingdome of Priests , Reu. 1.6 . and haue receiued a holy accomptment of the Father . So especially , the Ministers of the Word , whose sacred calling cals for this duty , they are in a speciall manner to looke vnto it ; 2 Tim. 4.2 . they are to preach the Word in season and out of season . Sow thy seede ( saith Salomon ) in the morning , and let not thy hand rest in the euening , for thou knowest not which shall prosper : God calleth not all at the same houre , but some at one time , and some at another ; neither doth hee make the Word effectuall at all times at the first hearing , Luke 11. for the strong man armed will not quickly leaue his possession . But many liue long vnder the ministery of the same , before they beleeue and imbrace it , yet at the last God toucheth the hearts of many , to attend and to be saued . What though they doe not finde that comfortable returne of their labours : are not some to lay the foundation , and others to raise vp the building ? Is not the Word to be the sauour of death to some , as it is to be the sweet sauour of life to other-some ? Is not their reward with the Lord , Esa. 49.4.5 and their recompence with their God ? And vnto this day must Parents and Masters be prouoked to set forward the Lords worke , by the conscionable performance of Oeconomicall duties , they must bee helpefull vnto the Minister this way ; it is not enough for them to bring their people to Church , and to cast them off so vnto the Minister , his burthen is too great if thou helpe not . The Apostle cals Philemon , Phil. 1. his fellow labourer : no doubt it was in regard he so fitted and prepared his family for Pauls ministery . And for this , many of Gods worthy seruants are highly commended in the Word , as Abraham , Gen. 18. Iosh. 24. Acts 10. Iosuah , Cornelius . The Parent and Master is as straightly charged with their families , as the Minister with the congregation : and if any vnder them doe dye for want of instruction , the Lord will require the bloud of such a one at their hands .

VERSE 40.

Doest thou not feare God , seeing thou art in the same condemnation ?

HItherto wee haue heard the Reprehension , of the Penitent Thiefe in generall . He rebuked him .

Now the Euangelist comes to set downe the particulars of his reprehension , with those seuerall arguments and reasons to make the same the more effectuall : for he that is to deale with rebellious and obstinate sinners , had need to bring with him very mouing and effectuall arguments to disswade from sinne .

Now his arguments are :

1. A persona : From the nature of the person against whom he rayled . God .

2. A timore Dei : From the feare of God , the want whereof was the cause of his blasphemy .

3. A praesente miseria : From his present miserie , Knowing thou art in the same condemnation .

4. A iusto iudicio : From the equitie of his punishment , We are iustly punished .

5. Ab innocentia Christi : From Christs innocencie , This man hath done nothing amisse .

All which being duely considered , are very powerfull motiues and arguments , to set on his reprehension , and to make the same the more effectuall .

And thus doth this Penitent manifest the truth of his conuersion by many blessed fruites and effects thereof : The particulars whereof follow .

Text. Fearest thou not God ?

q. d. O wretched man that now suffering the due reward of thy sinne , shouldest thus blaspheme an Innocent , euen the Lord Iesus Christ himselfe , from whom saluation commeth . Euen him before whom thou art shortly to appeare , to giue an account of all thy euill deeds ; is there no feare of God at all with thee , that thou so malitiously blasphemest ? Thus he takes him vp roundly , and lets him see who it was that he blasphemed , and whence it was that he brake out in this wise against Christ ; The want of Gods feare .

Fearest thou not God ?

He doth not say , Doest thou mocke ; But , Fearest thou not God ? Because he would giue him to vnderstand , against whom his sinne did extend and reach it self , namely , God himselfe .

For no doubt the Impenitent Thiefe was of the same opinion with the common people , 1 Argument A persona . that Christ was a meere man , and that his reproachfull speeches reached not so high as God . And therefore this was his first argument he taketh vp to make his reprehension so much the more effectuall , that in rayling against Christ , hee rayled against God ; his sinne did reach vp to God himselfe . Note we hence ,

That the mockings , reproches , The afflictions of the godly reach vnto Christ . and persecutions done against the godly , reach vnto God himselfe . Whosoeuer mocketh a seruant of God , mocketh God himselfe . When Saul being a Pharisee persecuted the Church , the voice from heauen was , Act. 9. Saul , Saul , why persecutest thou me ? Let no man put mee to businesse ( saith Paul ) for I beare in my body the markes of the Lord Iesus . Euen so all those raylings of Sennacherib , Whom hast thou reproached and blasphemed ? 2. Kin. 19.22 . and against whom hast thou exalted thy voyce ? and lifted vp thine eyes an high , euen against the holy one of Israel . And our Sauiour shewes that hee takes whatsoeuer is done vnto his members , Mat. 25. as done vnto himselfe , whether good or euill , and accordingly rewardeth the one , and punisheth the other : So that whosoeuer mocketh or reproacheth a seruant of Christ , mocketh Christ himselfe in them . Of this before . Now the reasons are .

First , in regard of the neare coniunction and spirituall vnion , that is betwixt Christ and euery true beleeuer ; hee is their head , they his members . Now what member doth not sympathize with the other member , in euery naturall body , either in weale or woe ? If one member suffer ( saith the Apostle ) all the members suffer with it . Thus is it in the mysticall body .

Secondly , God hath vndertaken for his children , yea he hath indented , sealed , and sworne , their safetie and protection : Zach. 2. Hee that toucheth you , toucheth the apple of my eye , saith God . He is therefore called their Father , their Rocke , their Tower , and their strong Refuge .

Which serues to discouer vnto vs , the miserable condition of the wicked , whose daily sinnes doe reach vnto God himselfe , and therefore must needs bee prouoked at last to bring downe iudgements vpon them .

Secondly , to shew the happie condition of the faithfull , though those that trouble and molest them are many and mightie , Yet he that dwelleth on high is mightier : who partaketh with them in all their sufferings .

And last of all , it may be an excellent motiue to prouoke men to become his children by grace and adoption , to whom all these excellent priuiledges belong and appertaine .

Text. Fearest thou not God ?

2 Argument A timore Dei . As before this Penitent hath reproued the horrible blasphemy of his fellow : so in these words he goeth on to shew and to discouer vnto him from what a filthy and stinking fountaine the same proceeded , namely , from the want of Gods feare in his heart .

So that he leades him from the streame to the fountaine , and from the fruit shewes him the bitter root from whence those blasphemies sprang , namely , this , the want of the feare of God in his heart . And herein will teach vs ,

That the want of the feare of God is the cause of all sinne . The want of the fear of God the cause of all sinne . 2. Kin. 17.34 . From this euill fountaine doth flow all the euill that is in the world ; They feare not me , saith the Lord . Such men must needs runne headlong into all kinde of wickednesse , for what should restraine them , when the feare of God is wanting ? By a Prosopopeia the Prophet Dauid bringeth in the transgressions of the wicked , speaking thus : Psal. 36.1 . The transgression of the wicked saith within my heart , that there is no feare of God before their eyes . The open prophanenesse of wicked men seemed to proclaime this openly in the eares of the Prophet , that such bade defiance to al godlinesse , and wanting the feare of God , we may see the further behauiour of such in the latter part of that Psalme . So Paul hauing reckoned vp a bedroll of many horrible sinnes , he addeth this as the cause of all , The feare of God is not before their eyes . Rom. 3.18 .

Gen. 20.11 Abraham knew this full well , when he caused Sarah to say she was his sister , that the men of Gerar would not care to commit any sinne : Why ? Because the feare of God was not in that place . And what may bee the reason that at this day men breake out , Hos. 4.2 . as the Prophet speaketh , into lying , killing , whoring , &c. The reason is plaine , the feare of God is wanting .

On the contrary , where the true feare of God is , it will sence a man from sinne . Ioseph confirmed the timorous hearts of his brethren , that they should feare no euill at his hands , why ? Gen. 42.18 I feare God , saith hee : Gen. 39.10 this was it that fenced the heart of Ioseph against the allurements of his adulterous Mistresse . This kept the Midwiues of Egypt from laying hands vpon the Infants of the Hebrewes , the Text saith , The Midwiues feared God . Exod. 1.17 And The feare of God ( saith Solomon ) is to depart from euill . This maketh a man to liue alwayes in Gods presence , to be the same before God that he is before men ; and to be the same before all men that he is before some ; to be the same in the darknesse , that he is in the light ; and to be the same in the night that he is in the day .

And hence is it that the Lord himselfe doth so earnestly wish for this thing in his people : O that there were such an heart in them , Deut. 5.29 . that they would feare mee alwayes , &c. as the onely thing that keepeth the heart vpright with him , and fenceth the same against all sinne . Whereas when this feare of God is wanting , such a one is fit for any sinne , lyes open to euery assault of Sathan , and cannot escape euill .

And the reason hereof is taken from the nature of Gods feare , it is the most excellent Antidote against sinne , and causeth Gods children to be loath to offend , not so much for feare of punishment , as for loue they beare vnto God .

But what manner of feare is this , that is so vsefull in the life of a Christian , to keepe the heart vpright with God ?

There is , I confesse , a twofold feare , the filiall , and sonne-like feare , which is found onely in the godly ; and the seruile and slauish feare , to feare God onely for his iudgements : and this is most vsually seene in the wicked ; It is that sonne-like feare that we here speake of , whereby Gods children feare God , as a louing and dutifull childe his father ; not so much for feare of the rodde , and punishment if he offend , as of loue , as being fearfull to offend so good and so louing a father .

Whereas that seruile and slauish feare that is in wicked men , lookes onely to the punishment , as the gally-slaue to the whip , and that many times doth terrifie him ; as for sinne it selfe , it doth no whit trouble him : nay , as Solomon saith , It is a pastime to the foole to do wickedly .

But may not Gods children abstaine from sinne for feare of Gods wrath , and for punishment sake ?

I answer , the spirit of bondage and of feare hath its worke in the hearts of all the godly , especially at the first , when they begin to conuert and to turne vnto God : And this is compared to a needle , that maketh way for the threed to follow . And thus haue the godly at first feared God , euen for his iudgements sake , as Paul testifieth when he saith , Rom. 8.15 . Ye haue not receiued the spirit of bondage to feare againe . Wherein is implyed , that there is a time wherein the children of God feare God for his iudgements : but now , saith he , Ye haue receiued the spirit of Adoption , whereby ye cry , Abba , Father : and that is the spirit of freedome and of boldnesse . So that the child of God is not alwayes held vnder that slauish feare , but commeth at last to feare God out of loue to him , and abstaineth from sinne not so much for punishment sake , as for the detestation hee beareth to it , and because it offendeth so good and so gratious a God . Yea though there were no hell at all to punish sinne , yet would hee not willingly commit sin out of that awfull respect hee beareth to so good a God and louing Father in Iesus Christ .

Now because this loue is not perfect in the childe of God , neither any other grace whilest wee liue here , there will be still a remnant of seruile feare remaining euen in the best , as Iob saith , Punishment was fearefull vnto him . Iob 31.23 . Neither are they exempted from all feare of Gods iudgements , in as much as the remembrance hereof is an excellent preseruatiue against sinne . Psal. 119.120 . So Dauid , My flesh trembleth for feare of thee , and I am afraid of thy iudgements . Dauid had in him a sonne-like feare of God , fearing him out of loue ; yet in the second place , he stood in awe of his iudgements .

This serues then first of al to discouer vnto vs in what a wretched and miserable estate and condition such men are in , that haue not the feare of God before their eies ; behold we the state of such in this impenitent Thiefe , such men must needs runne headlong into all manner of abhominations ; for , alas , what should restraine them , when the feare of God is wanting ? Marke the Apostle , Rom. 3.12 , 13 , 14 , 15. Their throat is an open sepulchre , with their tongues they haue vsed deceit , the poyson of Aspes is vnder their lips : whose mouth is full of cursing and bitternesse , their feet are swift to shed bloud , destruction and misery is in their wayes , and the way of peace they haue not knowne . But what might bee the reason of all these vile and filthy abhominations ? the Apostle subioynes , There is no feare of God before their eyes . Abraham knew this when hee caused Sarah his wife to dissemble , and to say shee was his Sister , and therefore wofull and miserable is the estate and condition of such , whom the Lord hath thus giuen ouer to themselues and to their owne hearts lust , and want this holy feare to preserue them .

Secondly , this may serue to admonish vs euery one , that as wee desire to be free from those grosse and grieuous inormities of the times , that wee labour to get our hearts seasoned with the feare of God , that we may truely say , The Lord is our feare , Esay 8.13 . our dread . This will fence vs from sinne , and arme vs against euery euill way , such are freed from those vile abhominations wherewith the liues of all wicked men for the most part are tainted withall . Yea , the feare of God is such an excellent thing , that all the duties wee owe vnto God , Eccl. 12.13 are comprehended therein ; Let vs heare the end of all ( saith Salomon ) feare God , and keepe his Commandements , for this is the whole duty of man .

The priuiledges that belong to them that truely fear God . Yea , to such belong all these excellent priuiledges and prerogatiues .

First , they shall not want any temporall good thing , O feare the Lord O yee his Saints , Psal. 34.9 . Psal. 112.3 for there is no want to them that feare him .

Secondly , such hath the Lord promised to acquaint with his secrets . The secrets of the Lord are with them that feare him . Psal. 25 ●4 .

Thirdly , such onely are vnder the Angels protection , Psal 34.7 . The Angels of the Lord encampe round about them that feare him .

Fourthly , God takes speciall notice of such : Mal. 3.16 . A booke of remembrance was written before him for them that feared the Lord .

And last of all , for the life to come , no man is able to expresse the excellent priuiledges of such : Psal. 31.19 . O how great is the goodnesse which God hath laid vp for them that feare him !

All which may be so many motiues to stir vs vp to get this feare of God , which hath the promise of this life , and the life to come , and to whom alone so many excellent priuiledges belong and appertaine .

Text. Seeing thou art in the same condemnation .

3 Argument . In these words wee haue his third Argument , to disswade his fellow from that his rayling on Christ , and this is taken from his owne present misery ; A presenti miseria . Thou art ( saith he ) in the same condemnation , q. d. Fye vpon thee most desperate wretch ! Is this the behauiour meete for him that is now going to giue vp his last account before the great Tribunall , and that Iudge of all the world , before whom thou art shortly to appeare to giue account of all the actions of thy life past , especially of this thy blasphemy against the Lord Iesus the innocent ? And herein as before , this penitent Thiefe sheweth an excellent fruit of his owne repentance , pressing his fellow with this Argument , the consideration of his present misery , and punishment that was now vpon him , Thou art in the same condemnation : Note we hence ,

That punishments and afflictions , Afflictions that summon to death , should in a speciall manner cause men to looke home . especially such as summon to death , should in a speciall manner cause vs to looke home , humble vs , and cause vs to breake off our sinnes by repentance , and when they produce not this effect , especially when death approaches , and we are to come to appeare before the Lords Tribunall , it is a signe indeed that the heart is desperately wretched and sinfull . It is the maine end wherefore the Lord doth send afflictions to bring men home by repentance ; thus confesseth the Church , Lam. 3.39.40 . Man suffereth for his sinne , let vs search and try our wayes , and turne vnto the Lord ; and againe , Come let vs returne vnto the Lord , Hos. 6.1 . for he hath wounded vs , and he will heale vs , he hath smitten vs , and hee will binde vs vp . The happy fruit thereof , Dauid confesseth by that comfortable experience he had in himselfe , Psal. 119.71 saying , It is good for me that I haue beene in trouble , that I may learne thy commandements . When we are iudged , ( saith the Apostle ) wee are chastened of the Lord , 1 Cor. 11.32 . that wee should not be condemned with the world . The Rod makes the childe to stand in awe of the Father , and the Scholler of the Master , and the Blewnesse of the wound , Pro. 20.30 ( saith Salomon ) serueth to purge the euill . When did Manasses repent , 2 Chro. 33 12. w●s it not when he was in tribulation ? When came the Prodigall sonne to himselfe , Luke 15. and got the happy resolution to returne againe to his Father , was it not when he was pinched with the famine . It was in the time of aduersitie , that the Israelites remembred GOD to bee their strength , who in times of prosperity , rebelled against him . Iudg. 6. Ephraim may thanke the Lord for his corrections , that hee was reclaimed and brought to see his owne disobedience and rebellion against God , who was as an vntamed Hayfer . Ier. 31.18 . ●0 . Esa. 38.14 . The like we may see in Hezechiah , in Iob , and in all Gods people : if there be any faith , any hope , any grace at all in the heart of man , now is the time for the exercise thereof , when afflictions , especially such as summon to death and iudgement , are vpon vs . It seemed vnto this godly Penitent , a most hainous thing indeed in his fellow , yea , the height and top of all impietie , that now the hand of God was vpon him , and hee so shortly to depart this life , and to make his last account before the Iudge of all the world , that he should in this reprochfull manner blaspheme an innocent , euen the Lord Iesus Christ himselfe , before whom he was shortly to appeare , and to giue account of all the things that he had done in the flesh .

But what shall I say ? There are some whom al the torments in the world cannot moue or make them better ; sicknesse , pouertie , shame in the world , all the buffettings of Sathan , or miseries that can bee thought vpon , alas , moue them not , nor any whit affect them , to worke remorse of conscience , compunction or sorrow for sinne , to make them any whit the better . But what may be the reason ? can any affliction presse out of the creature , that was neuer in it ? If a whole mountaine were laid vpon a dry or rotten sticke , will it yeeld any sappe ? no , no , it will first be ground to powder . The impenitent Thiefe for all his misery that he was in , or thoughts of death , or of iudgement , that now were vpon him , is not brought to the least remorse of conscience for sin ; but the Penitent Thiefe he being vnder the same affliction , yeelds the sweet sap and liquor of faith and repentance ; he confesseth his sinnes , pleads Christs cause , and compassionates the misery of his fellow , and shewes most admirable fruits of repentance . Yea , if there bee any grace at all in the heart of man , now is the time for it to shew it selfe , otherwise wee perish without hope .

Seeing then that afflictions should thus make vs to looke home , and that then in a speciall manner , the graces of the heart will manifestly appeare . This shewes the misery of euery wicked man , that as he hath been a stranger from the life of grace in life , so must needs want the comfort of grace in death ; as they haue liued , so commonly they dye ; and in them that is verified oftentimes that is said of Nabal , their hearts dye like stones within them , like vnto a beast : Or else as they haue minded the world , their lusts and pleasures ; of these things they speake , and their mindes run after them euen to the last . Behold here in this impenitent Thiefe , a spectacle wherein euery wicked man may behold himselfe ; as hee was gracelesse and wretched liuing , hee speakes nought but the language of hell dying , as his life , so was his death , wretched was hee liuing , and cursed and miserable is he dying .

Secondly , this may serue to admonish euery one , that as wee would haue our last words gratious , and comfort in death , to learn to speake the language of Canaan betimes ; for when the euill day comes , all the wayte and burthen of iudgements and afflictions , will neuer presse out one drop of spirituall moysture from vs , no though they should presse vs downe to hell , vnlesse wee haue faith and repentance , and other graces wrought in vs before misery comes .

VERSE 41.

Wee indeed are iustly punished , Text. for wee receiue the due reward of our deeds .

4 Argument . IN these words , the Penitent comes to his fourth Argument , to disswade his fellow from reuiling of Christ , and this is drawne from the equity and iustnesse of their punishment and present misery , Wee indeed are iustly punished , A Iusto Iudicio . for we , &c.

Q. d. This present death wee are now to suffer , bee it neuer so vile , shamefull , ignominious , or accursed , we ought with patience to beare the same , for therein wee are but iustly punished . Our sins we haue committed , and wherein we haue continued , haue brought vpon our heads this deserued punishment . Wee ought therefore to beare with patience the Lords wrath , Micha 7.9 because wee haue sinned against him .

And herein we haue another admirable fruit of his faith and repentance : confessing , 1 His sinne . 2 Gods iustice .

We are iustly punished ,

The Penitent Thiefe , 1 He confesseth his sinne . in rebuking his fellow , fals into a hearty confession of their sins , and herein likewise manifesteth the truth of his repentance . And will herein teach vs and all men vnto the end of the world ,

That vnto true repentance , Vnto true repentance , confession of sins is necessary . confession of sinnes is most necessary ; where the heart is truely and throughly touched with compunction and sorrow for sinne , it will tune the tongue , and set it on worke , about the heartie acknowledgement of the same . This Penitent herein may be an excellent patte●ne vnto vs , who manifesteth herein the fruit of a wounded spirit and a broken heart , in the sence of sinne , hee stickes not to shame himselfe , that God may haue the glory , making a humble and heartie acknowledgement of his sinne , and the world therein a witnesse of his vnfained repentance , and indeed , to such onely belongs the promise of remission of sinnes . Pro. 28.13 He that hideth his sinnes , shall not prosper , but hee that confesseth them , and forsaketh them , shall finde mercy .

1 Io. 1.9 . And againe , If we confesse our sinnes , hee is faithfull and iust to forgiue vs our sinnes , and to cleanse vs from all vnrighteousnesse . And hence is it that we shall finde the seruants of God very frequent in this duty , in the times of their humiliation and conuersion vnto God . Thus Daniel confesseth his owne sinnes , and the sinnes of the people , Dan. 5 9. Wee haue sinned ( saith hee ) and haue committed iniquity , and haue done wickedly ; yea , we haue rebelled , and haue departed from thy precepts , and from thy iudgements . Thus Ezra , that Noble and religious Scribe ; Ezra 9 6. O my God , I am ashamed and confounded to lift vp my eyes to thee , for our iniquities are increased ouer our heads , and our trespasse is gone vp to heauen . So Esay the Prophet , We haue all beene as an vncleane thing , Esay 64.6 . and all our righteousnesse is as filthy clouts , and we doe all fade like a leafe , and our iniquities like the winde haue taken vs away .

An excellent and admirable example whereof wee haue in the Prophet Dauid , who when Nathan the Lords Prophet had conuinced him of his sinnes , he presently falls to the confession of them , 2. Sam. 12.13 . I haue sinned against the Lord , &c. And in that Penitentiall Psalme of his , Psal. 51.2 . penned of purpose to make knowne vnto the world that his vnfained repentance for the same , he is very exact that way throughout the whole Psalme . This appeares in those Conuerts wonne vnto the Church by the Ministery of the Baptist , Mat. 3.6 . They were baptized of Iohn in Iordane , confessing their sinnes . And of those Conuerts of Ephesus , Act. 19.18 . it is said , that Many that beleeued came and confessed , &c. The like acknowledgement is made by Paul of his mis-led life , whilest he liued in the state of a Pharisee , 1. Tim. 1.13 18. I was ( saith he ) a blasphemer , a persecuter , and an oppressour , &c. And excellent to this purpose is that of the Prodigall sonne , Luk. 15.18 . a liuely patterne of a true Penitent , and a liuely picture of a reclaimed sinner , hauing runne riot a long time , and by affliction at last brought to know himselfe . What is his resolution but this , by his confession to make satisfaction to his Father whom hee had offended : Vers. 21. I will go to my Father and say , Father , I haue sinned against heauen and before thee , &c. And as his resolution and purpose was , so was his practice . And indeed true repentance cannot bee silent , when the heart is truly pricked it cannot forbeare , it is like a vessell full pent with liquor , if it haue not some vent it will breake ; it is one of the most soueraigne salues for sinne . Yea , as an Ancient well obserues , Erroris medicina est confessio . The bands of sinne are loosed when they are confessed . Nothing doth more bewray a broken heart within , then an open acknowledgement of sinne . What led that poore Publicane to that remorsefull supplication mixed with confession , God be mercifull to me a sinner . Luk. 18.13 . A liuely representation of the true contrition that was in his heart , that he held himselfe but vile and sinfull in Gods sight .

And indeed as nothing can be more needfull and necessarie to testifie the inward sorrow of heart for sinne , then an heartie acknowledgement of the same : so there is nothing more contrary to the corrupt nature of man , then in this sort to shame himselfe , to giue God the praise . And therefore it is a good obseruation of an Ancient , Mi●cutur quicunque v●dent , &c. Gregor. Let men admire what they please in other men , I know ( saith he ) through the infirmitie of our nature , that the godly finde it an harder thing to confesse sinne after it is committed , then to represse it before . Surely it is no small euidence of grace in the heart , when a man is thrust forward , readily to confesse his faults to God , and vnto man , as the case may require , by whose aduice and prayers he may receiue comfort . The reasons follow .

First , acknowledgement of sin is necessarie vnto God , because all sinne is done against God ; sinne reacheth euer vnto God himselfe , whose righteous Law is violated and broken , otherwise sinne could not be sinne . This is acknowledged by Dauid , when he saith , Against thee onely haue I sinned . Psal. 51.4 . The sinne of Dauid was the shedding of the innocent bloud of Vriah , and the defiling of his wife . But yet the violating and breaking of Gods most righteous Law , wherein God became to be offended , was it that went nearest the heart of Dauid . Now if all sinne be against God , it is requisite that we should make confession of the same to him .

Secondly , without confession we haue no promise of remission of our sinnes ; for thus runnes the promise , 1. Ioh. 1.9 . If we confesse our sinnes , he is faithfull and iust to forgiue vs our sinnes , and to cleanse vs from all vnrighteousnesse . Now as wee expect that the Lord should shew vs mercy in the pardon of our sinnes , it is requisite that wee should performe those conditions which are required on our part , namely , to come vnto him in an humble acknowledgement of the same .

Thirdly , acknowledgement of sinne is necessarie vnto God , because it is hee onely that hath power to forgiue sinnes . This truth is confessed by the Scribes and Pharisees , whose iudgements howsoeuer they were corrupt in many things , yet were sound in this , Who can forgiue sinnes ( say they ) but God onely ? Mat. 2.7 . Now reason would that we make confession of our sinnes onely to him that hath power to forgiue sinnes . But this is onely in God , therefore to him must we go to make confession of the same .

Fourthly , confession of sinnes is necessarie , in regard it is an excellent thing to glorifie God . As wee haue dishonoured him by sinne , by an heartie confession of the same , we honour him againe ; for herein wee acknowledge his principall attributes , namely , his omniscience , omnipresence , power , iustice , mercy , &c. And this is the reason that Iosuah vrgeth vnto Acan , Ios. 7.19 . My sonne , I pray thee giue glory to God , and confesse thy fault . Where he ioynes these two together , Gods glory , and the confession of our faults . For sinne indeed doth not serue more to the dishonour of God , then doth an heartie confession of the same , serue to his honour . And this is the reason why Gods seruants hauing sinned , haue beene content to shame themselues , by confessing the same , knowing indeed it would bring so much glorie to God .

Fifthly , the conscionable performance of this duty is an excellent meanes to keepe the heart vpright with God for future times , and so a notable preseruatiue against sinne . For that man that hath once done his penance before God in that kinde freely , penitently , and heartily , it will be a corasiue vnto his heart all the dayes of his life after , and make him to dread those sins that bring such a taile of sorrow with them in the end .

Sixthly , by our acknowledgement of sinne we cleare the Lords iustice , and iustifie his Maiestie , in punishing vs for the same . Thus Dauid is led vnto this duty to make an hearty confession of his sinnes , Psal. 51.4 . That thou ( saith he ) maist be iustified in thy sayings , and true when thou iudgest . Nehe. 1.7 . Dan. 9.5 . Ezra 9.6 . This is cleare likewise in those excellent prayers of Nehemiah , Daniel , Ezra , &c.

And last of all , by recounting duely our sinnes , and making due acknowledgement of the same , our hearts are the better fitted for prayer , and for all holy duties publicke and priuate , this makes vs earnest and affectio●ate in the suites we put vp to God , for neuer is a poore sinner more earnest in his requests for mercy , then when hee is most sensible of his owne miserie , and in the sence thereof hath beene led to an heartie acknowledgement of the same . This makes men importunate suters , such as will haue no nay , as it appeares in Daniel , Dan 9 19. Ezra 9.6 . Nehe. 1.11 Mat. 15. Ezra , Dauid , the Cananitish woman , and the like .

This serues first of all to reproue diuers abuses about the performance of this duty of confession of sinnes , amongst which the corruption crept into the Church of Rome , is not the least , vrging that their Auricular confession of sinnes in the eares of the Priest , and that vpon paine of damnation , Radford his Directory pag 114 for these are their own words : Euery one vnder the paine of damnation is bound to confesse to a lawfull Priest his sinne ; A doctrine that hath not one Scripture in all the booke of God , vrging the necessitie of such a confession . Nay contrarily to many a one many a time , did our Sauiour giue absolution of sinne , where there was no particular confession thereof made vnto him : as that man in the Gospell that was sicke of the palsie , vpon Christs sight of his faith , he pronounced thus , Mat. 9.2 . Sonne thy sinnes be forgiuen thee . And so to penitent Mary , testifying her repentance for sinne by her abundant teares , our Sauiour pronounced , Thy sinnes are forgiuen thee . Ioh. 7. But this is a subtile net which our Aduersaries , like cunning Fishers of men , haue framed to catch mens goods , to inrich themselues , to discouer mens secrets , euen in the Councels of Princes ; and for the Priest to know where to haue one for his turne .

Iam. 5.18 . But doth not Saint Iames say , Confesse your faults one to another ?

This is the Scripture I confesse that is principally vrged by our Aduersaries , to warrant their doctrine of Auricular confession . But by this Scripture the Priest is bound as straightly to shriue himselfe to the penitent , as the penitent to the Priest , for S. Iames requires it as a mutuall duty .

Indeed that there is a lawfull and commendable duty to bee performed amongst Christians in confessing of their faults one to another , was neuer denyed by vs , it is that wee often call vpon and prouoke men vnto . But yet in these two cases especially .

Cases of priuate confession First , in priuate and personall iniuries and wrongs done one to another , it is requisite that wee should come and confesse our faults one to another , and to seeke forgiuenesse , and to labour a reconciliation .

Secondly , in case of trouble of conscience , to the end wee may not sink vnder the burthen thereof , or any way giue aduantage vnto Sathan to haue the greater power ouer vs , it is an excellent thing to disburthen our soules by confession of our particular sinnes vnto some godly Minister , or some faithfull Christian , that is knowne to be a man of wisedome and conscience , able to minister comfort : in these cases it is a most commendable dutie .

But we hold it not as a matter of absolute necessitie to confesse vnto men , as the Church of Rome doth , neither do we tye this duty to the Priests eare , but hold that it may bee performed also to a faithfull Christian , albeit but a priuate man who is able to minister a word of comfort , and to beare anothers burthen in loue .

Secondly , this shewes how farre such men are from true repentance that are strangers vnto this dutie of Confession . Faine they would haue God to pardon their sinnes , but they yet neuer framed any Inditement against themselues ; faine they would escape the iudgement of God , but they cannot endure to iudge themselues . And of these there are foure sorts .

First , such as are ignorant of their owne estates , and of their owne miserie by reason of sinne , these men rest with this generall acknowledgement of sinne , We are all sinners . And , God forgiue vs , there is none without sinne . But yet they neuer came truly to see any one sinne , how sinne hath made them guilty of Gods wrath and vengeance , and without repentance , makes them liable vnto euerlasting damnation : this knowledge of sinne whilest they are ignorant of , there can bee no true ioy nor heartie acknowledgment of sinne , and so no hope of pardon . It is the knowledge of the Word we know , that brings men to the sight of their sinnes , to an hearty acknowledgement of the same to God , and teacheth them how to pray for the pardon of the same , which whilest men remaine ignorant of , it is impossible to performe these duties aright .

Secondly , such as hide their sinnes , and conceale them , yea , if they be told of them , will outface ●hem like Gehezi , who being questioned of his Master , 2 Reg. 5.25 . Acts 5.3 . Thy Seruant went no whither , saith he ; and this was the behauiour of Anani● and Saphira , who rather th●● they would glorifie God by confessing their fault , sinned yet more and more , by lying vnto the holy Ghost . We haue too many of such amongst vs , that vnlesse you bee able to testifie vpon proofe , will hardly be brought to confesse any thing : wherein the policy of Sathan doth notably appeare , to take away shame where it should be in the committing of sinne , and to put it where it should not be , in the confession of the same . Whereas a true confessor will bee his owne greatest enemie , racking his sinne to the vtmost pin , that God may haue the glory , and the sinner his deserued shame .

Thirdly , those that Pharisaically stand vpon their owne righteousnesse , and haue got a whorish forehead to defend their si●● this is that corruption wee haue ●●●w●ne from our first Parents . How did Adam post off the matter to his Wife , when the Lord ●●postulated the matter with him ; The woman ( saith he ) whom thou g●●est me , she gaue me of the fruit , Gen. 3.12.13 . and I did eate . And the woman , she laid the blame vpon the Serpent , and thus striue is poas●ed off from one to another . Thus is it now , no sinne can be so vile , but men are ready to plead for it , and therein hold a buckler ouer Sathans head , for feare he should receiue a blow . Drunkennesse , say they , is but good fellowship , whordome and vncleanenesse but a tricke of youth , couetousnesse and vsury but good husbandry : Thus pay they one debt with another , Culp● cum defenditur g●minatur . and by excusing and defending of sinne , make themselues more inexcusable , and their sinnes vnpardonable .

And yet we haue a fourth sort of wicked men , that out-strip all that went before , and they are such who are so farre from confessing their sins , as that they brag and boast of their vile abhominations ; how they layd vp such and such to sleepe at such a time , what pranks they plaid elsewhere , some for Drunkennesse , some for vncleanenesse , some for one wickednesse , and some for another , who glory in their shame , and whose damnation doth not sleepe . From whence should I fetch the charitie to hope of the conuersion and saluation of such a one ? Surely if the Lord giue not a great measure of repentance , the very blacknesse of darkenesse is reserued for such at the iudgement of the last day .

And last of all this may serue to exhort vs , that wee would euery one in the feare of God , seeke to get to our selues this testimony of our vnfained conuersion ; By making a hearty confession of our sinnes vnto God . Not euery one that saith Lord , Lord , shall enter into the kingdome of heauen , saith our Sauiour : it is not euery slight confession of sinne that will serue the turne ; nothing is more common in the world , then to heare men say , I am a sinner , and all men are sinners , and the like , these are growne words of course ; this and more then this hath been the confession of Cain , Pharaoh , Saul , Iudas , &c. and yet were damned : if then we would speed better then these did , we must learne to confesse better then they did . And that we may doe so , regard is to be had vnto three particulars .

First , Properties of true confession . that our confession of sin proceed from a good ground , from a heart that is truely humbled , and broken in the sence of sinne . For there is nothing can be more acceptable vnto God , then the heartie confession of a sinner , a confession that comes from a broken heart . So Dauid , A broken and contrite heart , Psal. 51.17 O God thou wilt not despise . Such was the confession of the Publican , God bee mercifull to me a sinner . He fetched vp his conuersion from his heart . That confession of sinne that comes but from the mouth , and not from the heart , returneth vnto vs againe emptie , without comfort , being in Gods esteeme but a maymed sacrifice , a lame offering that is not accepted with him ; and hence it is that all those formall confessions of hypocrites and wicked men , that onely in times of aduersitie , 1 It must be hearty . haue fled to God , and confessed their sinnes , when the rod of God hath beene vpon them , as vpon Pharaoh , Saul , Iudas , &c. and that for feare of further punishment , and not out of hatred against sinne , hath beene in Gods esteeme most abhominable , no way mouing the Lord to pittie , nor to compassionate his creature in their misery .

Secondly , 2 We must confesse our particular sins . in the confession of our sins , it is requisite that wee should come to particulars , not summing them vp together in a grosse summe , but laying them open in the speciall kindes thereof ; euen as a Patient that is sicke , layes open vnto the Physitian , euery particular of his infirmitie , in what place the griefe is , in what manner it holdeth him , when and how he is troubled ; and thus haue the seruants of God done in their confession of sin , and haue found comfort therein : thus Dauid , Against thee haue I sinned , Psal. 51.4 . and done this euill in thy sight . Dauid did not post off the matter with a generall acknowledgement , wee are all sinners , and so am I , but he confesseth his particular sins , and prayeth God to deliuer him from bloud-guiltinesse : Verse 14. So likewise in that fact of his in numbring of the people , 2 Sam. 24.10 . I haue sinned exceedingly in that I haue done . So Paul confesseth , that hee was a Persecuter , a Blasphemer , and an Oppressor . 1 Tim. 1 . 1● And no question this was the reason why Peter in that Sermon of his vnto the Iewes , pressed so hard vpon this poynt , Ye are they which haue crucified the Lord of life ; Acts 2.23 : 35. That hereby hee might bring them to the knowledge and acknowledgement of their speciall sins . This is it that wounds the heart to the quicke , humbles the soule , and giues sound testimony that the repentance of such a one is true and vnfained . And this is it indeed , that puts the difference betweene that formall confession of sins that is to be seene in hypocrites and wicked men , who will not sticke at a generall acknowledgement of sin , as wee haue heard before , whereas the godly Christian , and penitent soule , is ready to charge himselfe before God with the particulars of his faylings , and disobedience before him .

Thirdly , vnto true confession , 3 A resolution for the time to come to forsake sinne . there must bee ioyned a purpose and resolution in heart for the time to come , to leaue and forsake sinne : for this is all in all in the matter of confession , for otherwise wicked men themselues haue gone very farre in the bare duty of confession . No question Cain , Pharaoh , Saul , Iudas , for the matter of confession did it very freely ; yea , they could very willingly haue confessed much more against themselues , when the iudgements of God were vpon them , and their consciences were vpon the racke . But this proceeded not out of indignation against sin , as displeasing vnto God , but out of the sence of their present misery , as it may appeare by their relaps into the same sins , when Gods hand was remoued . That confession of sin was neuer sound , Confessio sine emendatione est professio peccati . Esay 55.7 . that produceth no change nor alteration in the life of the confessor . Let the wicked forsake his wayes , and the vnrighteous his owne imaginations , and returne vnto the Lord , &c. It is an excellent thing with good Senacherib so to confesse , Ezra 10.23 as that wee may make a couenant and league with the Lord , neuer to haue to doe againe with those sins wee haue made confession of vnto him . This is the condition Samuel makes with the people , If yee bee come againe vnto the Lord with all your heart , 1 Sam. 7.3 put away ( saith hee ) the strange gods from amongst you . And this hath beene euer the blessed fruit of sound confession of sin , and of true conuersion vnto God in all Gods people .

Iustly punished , Text. for wee receiue the due reward of our deeds .

How farre this Penitent chargeth himselfe in regard of his sin , 2 Cleareth Gods iustice . we haue heard before in his heartie confession of the same .

The next remarkable thing to bee obserued in this Text , is his subscribing vnto that their deserued punishment . We are iustly punished , for wee receiue the due reward of our deeds .

q. d. Thou art greatly deceiued to thinke that because wee three do suffer punishment alike , that therefore our deserts are all alike , no , This man hath done nothing amisse , or worthy of this death , for he suffereth as an innocent ; But we for our parts , suffer righteously , and by reason of our euill deeds that we haue done , receiue but our deserts .

Behold we here againe another admirable fruit of his repentance , and conuersion vnto God , that he can and doth so readily and willingly subscribe vnto his deserued punishment , without any manner of grudging or repining . And herein also will teach all men vnto the end of the world ,

Godly submit themselues ●o Gods seuerest corrections without repining . That Gods children , when once they come truly and thorowly to bee conuinced of sinne , submit themselues to Gods seuerest corrections without grudging or repining . This Penitent Thiefe herein may be a liuely patterne and example of the true disposition that is in euery true conuert . That when they shall once come truly to see sinne , they can with all readinesse submit themselues vnto Gods seuerest corrections without repining , acknowledging that therein the Lord is most iust and righteous : thus this Penitent here , howsoeuer , saith he , our punishment be sharpe and shamefull , bitter and cruell , yet our mouthes are stopped , and we haue nothing to plead for our selues : For we receiue the due reward of our deeds . He acknowledgeth the Lord to be iust and righteous in laying of that punishment vpon them . This disposition we finde to haue been in Iob , who being laid in the dust , and brought full low , by reason of Gods hand ; This is recorded to his euerlasting praise : Iob 1 . 2● . In all this did not Iob sinne , nor charge God foolishly : That is , he did not any way question Gods iustice , in dealing so seuerely with him . I do not deny but that some weaknes did breake out from him that way , as it doth many times in the best of Gods seruants , but this was at that time when the burthen of his sorrowes did oppresse him ; but hee afterwards corrects his errour , Iob 39.37 . Once haue I spoken ( saith he ) but I will answer no more .

This we may see in Hezekiah , Isa. 39.8 . who when the Prophet Isaiah had denounced the Lords iudgement against him , namely , that all those goodly treasures that he , in the pride of his heart , had shewed vnto the Embassadours of the King of Babylon , should be carried away into Babylon , doth hee repine and murmure against the Prophet for this tidings ? Doth he any way go about to excuse his fact , that it was but that Courtlike entertainment fit for an Embassadour of so great a Prince , or the like . Surely no , but hee buckels handsomely to the iudgement threatned , being conscious vnto his owne sinne , and saith , The word of the Lord is good that thou hast spoken . Excellent to this purpose is that of the Prophet Dauid , when Nathan the Lords Prophet had denounced those seuerall iudgements against him and his house , that the Infant conceiued in adultery should die , that his owne wiues should be defiled , that the sword should neuer depart from his house . How doth Dauid behaue himselfe in the middest of all these iudgements threatened , doth hee complaine that the Lord dealt hardly with him ? No. But falls to the confession of his fault , taking all vpon himselfe , accusing himselfe , and excusing the Lord , Psal. 51.4 . Against thee onely haue I sinned , and done this euill in thy sight . And the reason hereof is added , That thou mightest be iust when thou speakest , and true when thou iudgest .

q. d. I dare not say , that thou hast in the least respect dealt hardly with mee , insomuch as I haue deserued that all these iudgements should light vpon mee : Euen so at other times when hee tasted of Gods rod . Neuer childe was more submissiue to the corrections of a Father , then Dauid was . Memorable is that speech of his , Psal. 119.75 . I know , O Lord , that thy iudgements are good , and that thou of very faithfulnesse hast caused mee to be troubled .

To this accordeth the example of old Eli , when Samuel told him , That the Lord would do a thing in Israel , 1 Sam. 3.18 . that whosoeuer should heare thereof his eares should tingle . Meaning indeed the iudgement the Lord would bring vpon him and his house : how doth he behaue himselfe vnder this heauie denunciation threatned , It is the Lord ( saith hee ) let him do as it pleaseth him . By which answer of his , we may collect how sensible he was of his own sin , in his indulgent behauiour towards his sons , & takes the same as a iust punishment from heauen vpon the same .

Of this spirit , no doubt , sauours that of the Prodigal , Luk. 15. I will go to my Father , and I will say vnto him , Father , I haue sinned against heauen , and before thee , I am no more worthy to be called thy sonne . Reade wee ouer the prayers of Gods Church and people , at such times as Gods wrath hath broken out vpon them , and his iudgements haue layne heauie vpon them . Haue they not still acknowledged the Lord to bee most iust ? Thus Ezra in the behalfe of the people . ●zra 9.10 Now our God what shall we say , for wee haue forsaken thy commandements . ●ch . 9.33 . Thus Nehemiah , Surely thou art iust in all that is come vpon vs . ●an . 9.7 . Thus Daniel , O Lord righteousnes belongs vnto thee , but vnto vs shame . Yea Micah personating the whole Church , and people of God , in times of great affliction and sore aduersity : ●ich . 7.9 . I wil beare with patience the wrath of the Lord , because I haue sinned against him . By which examples and diuers more of that kinde , recorded in Gods Booke , we may see the propertie of a true conuert , and of an heart truly humbled for sinne , it can willingly and readily take all vpon it selfe , and still acquite the Lord of iniustice , or hard dealing , when his iudgements lie most heauie vpon them .

Whereas on the contrary , if wee looke vpon the behauiour of wicked men , when the Lord most iustly hath ouertaken them in their wickednesse , wee shall heare them grudging , repining , and complaining , as if the Lord were not iust in punishing them so seuerely , Gen 14.13 . My punishment ( saith Cain ) is greater then I can beare . Saul , can plead for himselfe , 1. Sam. 15.20 . as if his punishment were not iust . And so the Prophet Malachy brings in the wicked pleading against God : Mal. 1.6 . Wherein haue we despised thy Name ? or wherein haue we beene stout against him ? As if the Prophet had taken his ayme amisse , and done them great wrong , to charge them on that wise . O the wickednesse that is in an impenitent heart ! The point is cleare and plaine , the reasons briefely are ,

First , his word and spirit hath informed the iudgements of his seruants , teaching them how to conceiue of the Lords distribution of his iudgements , that are executed vpon them , that the Lord therein cannot but bee iust . Hee rewardeth euery man according to his works , Psal. 62 12 saith the Psalmist . God doth not proceed against any in iudgement vpon malice , or vpon suspition , but vpon iust ground , before whom all things are open and naked . And hence is it that the Lord pleads this his integritie and iustice against the people of Israel , Are not my wayes equall ? Eze. 18.2 . and are not your wayes vnequall ?

Secondly , the conscience of their owne sinne causeth them to iustifie the Lord , and to accuse themselues , Psal. 39.9 . I was dumbe ( saith Dauid ) and opened not my mouth because thou didst it .

And againe , My soule keepeth silence vnto God . The godly cannot but know , that they are their sinnes that haue prouoked God to anger , and prouoked him to displeasure . Lam. 3.39 Man suffereth for his sinne . And the consideration hereof doth humble them , and cause them to beare with patience the Lords corrections .

Seeing then in this Penitent Thiefe acknowledging that his punishment to be so iust , we haue beene taught the propertie of a true Conuert , namely , to submit to Gods seuerest corrections without grudging or repining ;

Hereby then we may take good triall of the integritie of our owne hearts , and of the truth of our owne repentance . Hath the hand of God beene vpon vs at any time in any kinde , whether on our bodies by long and tedious sicknesse , or any other misery on our goods , names , estates , of what kinde soeuer , how haue we behaued our selues , and beene affected vnder the same ? Corrupt nature in this case will be ready to stand vpon tearmes of iustification , as if wee were hardly dealt withall . But a sanctified spirit and gratious heart can willingly stoope vnto God , Isa. 39.8 . and say with Hezekiah , The word of the Lord is good , which thou hast spoken . And with good Nehemiah , Neh. 9.33 . Lord thou art iust in all that is come vpon vs .

If in times of affliction and aduersitie , wee haue behaued our selues in this sort ; This is a good testimonie vnto our owne hearts , of the true humiliation and conuersion of the same vnto God . But if on the contrary part vpon triall had , we finde that we were neuer yet so sensible of our sinnes , nor apprehensiue of our misery , to know and acknowledge that we haue deserued at Gods hand his sharpest plagues , and seuerest corrections , so that in the middest of them all wee could say , Lam : 3.39 . It is the Lords mercy we are not consumed ; We can haue no sound comfort in our soules , that the true worke of grace & conuersion is wrought in vs .

Secondly , this may teach vs in all our afflictions to labour with our selues , to see that sinne is the cause thereof , and to learne to profit thereby to amendment of life , for such men are farre enough from repentance and true conuersion , which goe on sleepily in a course of life , and are not humbled when the Lord correcteth .

And last of all wee are taught here , euen in our sharpest afflictions , still to iustifie God , and to acknowledge that he is euer iust in his iudgements , before whom the most holy that are , cannot be innocent .

Text. But this man hath done nothing amisse .

3. Iustifieth Christs innocency In these words wee haue the third proofe that manifesteth the truth of this Penitents conuersion , and that is his iustifying of Christs innocency . This man hath done nothing amisse . 5 Argument . Ab innoce●●tia Christi . And this is that fift and last Argument that hee vseth to his fellow , to disswade him from reproaching of Christ , and so to stop him in his course of sin , and this is taken from Christs innocency .

Q. d. Wretched man that thou art , thinkest thou that because this man suffereth the like punishment with thee and me , that therefore his cause was alike ? no , Wee are iustly punished . The most righteous God hath now iustly ouertaken vs in our sinfull and wretched course of life , and now wee reape but the iust reward of our owne workes . But this man , what euill hath he done ? he suffereth as an innocent , he hath done nothing worthy this cursed death . And herein as before , we see the admirable fruit of his faith and repentance , that now at this time , when all mocked Christ , Pilate condemneth him , Iudas betrayeth him , the Disciples forsake him , and Peter denyeth him , that now at this time he should stick thus to Christ , and acknowledge his Deity in the lowest degree of his humiliation ; this was the fruit of an admirable faith indeed : whose example may commend vnto all men a most necessary duty .

A true Christian must at all times speake for Christ . That euery faithfull Christian should bee ready at all times to speake for Christ , to stand vp in the defence of the truth , and not to suffer his name to bee blasphemed , nor his word or truth to be dishonoured . And surely the circumstance of time makes much for the commendations of the faith of this man , that now that Christ was so vilified , contemned , despised , put to this cruell shamefull , ignominious and reproachfull death , that in this so low a degree of his humiliation , he should acknowledge his God-head , and stand vp in the defence thereof . This must needs be an admirable fruit of a singular faith .

This made much for the commendations of the Church of Pergamus , that shee held fast Christs Name , and denyed not the faith , Reu. 2.12.13 . Euen where Sathan had his throne . So when religion is euery where despised , then to loue it with Dauid , is a blessing of blessings ; with Noah , to bee vpright , and of good conuersation , when all flesh had corrupted their wayes , Gen. 6. this was praise-worthy with God ; when idolatry and all manner of superstition and prophanenesse doth abound , is maintained , graced , countenanced , then to keepe vp the pure worship of God with Eliah , where there could not be found that had not bowed the knee to Baal ; this must needs shew admirable fortitude . Thus must all Gods people doe , confesse and professe Christ , not onely in prosperous times , and in times of prosperity , whilest religion is graced and countenanced by authoritie , but euen at such times also when it seemeth to be most dangerous . It is an easie matter to professe the Gospell in prosperous times , whilest wee haue winde and tide with vs ; but then is the truth of our profession manifested in times of aduersitie . The field proueth the Souldier , the Marriners skill is best seene in a tempest , so is the truth of a Christian profession , in the times of the hottest persecution . Mat. 24. And hence is it that our Sauiour doth acquaint his Disciples aforehand of those troubles that should happen vnto them , to the end they should not giue backe , but confesse him to the end . And how resolute the Apostles were , this way , we may see afterwards , who being conuented before the Councell , and commanded to Preach no more in the name of Iesus , answered thus , Whether it bee right in the sight of God , Acts 4.18.19 . to hearken vnt● you , more then vnto God , iudg● ye . So Paul , when Agabus ●hrough the spirit of prophec● , had told him of the troubles that should befall him at Ieru●alem , his friends began to disswade him from going vp thither , to the intent he might escape that danger , but behold that godly resolution of that holy seruant of God . Act. 21.13 . What doe yee weeping and breaking my heart ? I am ready not to be bound onely , but also to dye at Ierusalem , for the Name of the Lord Iesus .

We may see this againe in those three worthies mentioned in Daniel , who held out the light of their holy profession , Dan. 3. not onely when they were in fauour with the King , but euen at that time also when the furnace was making ready to consume them . This was also the godly resolution and practise of Daniel himselfe , not to shrinke backe , but to go● on in his godly course , euen to the extreme hazard of his owne life .

And for this wee haue a cloud of testimonies by the Apos●le vnto the Hebrewes , of whom h● speaketh thus , Some were racked , some tormented and afflicted , Heb. 11.35 not accepting deliuerance , that they might obtain a better resurrection . And this is obserued to haue been the great weakenesse of the Apostle Peter , Mat. 26.70 that when Christ was apprehended , hee being in the High Priests Hall , should so shamefully deny Christ , and that at the voyce of a silly Girle . And of Nichodemus , Ioh. 3 : that howsoeuer he had a great loue to Christ , yet was ouer-awed by the Iewes , that he durst not come to Christ in the day time , but in the night , whereas true faith surmounts all the difficulties of this life , rests only vpon Gods promises , and is content to follow Christ , euen to the top of Mount Caluary , there to suffer with him . And great reason ,

For first this argueth Christian courage and resolution , an excellent ornament in a Christian , and that such a one is mortified vnto the world , in as much as hee is content to hazard all , and to part with all rather then to lose Christ . And indeed the Christian herein can sustaine no losse , but great aduantage . Hee that loseth his life ( saith Christ ) for my sake , Mat. 10.32 shall finde it : and againe , whosoeuer shall confesse me before men , him will I confes also before my Father which is in heauen : but whosoeuer shal deny me before men , him also will I deny before my Father which is in heauen

Secondly , this is it that distinguisheth betweene the true Christian , and the carnall professor ; the former is not ashamed of Christ , but continueth with him in temptations , Luk. 22.28 . Mat. 13. the other in time of temptation falleth away . Many could be content to follow Christ with Zebedeus sons , so long as Christ hath any temporall honour to giue , but to pledge Christ in the bitter cup of affliction , & to take vp his Crosse and to follow him , this proues a hard saying , who can beare it ?

This shewes then first of all , the diuelish policy of those that would bee Christians , and make profession of religion , yet thinke it wisedome to sleepe in a whole skin . In peaceable times they will seeme very forward and zealous professors , but when any trouble shall arise for the truths sake , most shamefully pull in their heads againe . Many such cold friends hath Christ and his truth now a dayes , like Ioseph of Arimathea , Ioh. 19 38 who was one of Christs Disciples , but hee carried his religion secretly and couertly for feare of the Iewes . And as the Parents of the blinde man , Io. 9. to whom Christ had giuen sight , he durst not confesse all that hee knew of Christ , he was ouer-awed likewise by the Iewes . And thus is it with many a man , the feare of their Land-lord , or some great man in the Country that is a Papist or an Atheist , vpon whom he hath some dependency , & whose displeasure he is not able to beare , doth make him pull in his head , that he dares not bee too forward that way . These men are like Symon of Cyrene , who bare the Crosse , but suffered nothing : So these weare the cognizance of Christ , but will suffer nothing for Christ . O this is a grieuous and a fearefull sinne , I would commend vnto such a one , these places of Scripture to bee duely thought vpon .

Heb. 10.38 . The iust shall liue by faith , but if any man draw backe , my soule shall haue no pelasure in him .

Reu. 21.8 . The fearefull and vnbeleeuing shall haue their portion in the lake which burneth with fire and brimstone , which is the second death .

Mar. 8.38 . Whosoeuer shall bee ashamed of me , and of my words , among this adulterous and sinfull generation , him shall the sonne of man be ashamed of when hee commeth in the glory of his Father , with all his holy Angels .

O that these things were duely thought vpon , how would they make vs tremble to consider how vpon euery light occasion we are ready to pull in our heads , euery threat , euery mocke and disgrace , euery frowne of a mortall man , that is but dust , is ready to make vs stagger in the good way of righteousnesse , and to abate our zeale in our holy profession . An euident demonstration , that the zeale of the Lords house hath not yet consumed vs .

Secondly , learne from this Penitent thus , clearing Christs innocency , pleading his cause , and acknowledging his Deitie , when all besides scorned and derided him , neuer to thinke thou hast profited aright in the Schoole of Christ , if either feare , or shame abate thy zeale , or cause thee to deny that truth thou hast professed , or any way to estrange thy selfe from the professours of the same , especially in time of their afflictions . Heb. 11.25 It was Moses praise , and an argument of his loue to God and his people , that he could chuse rather to share with them in their present afflictions , then to enioy the pleasures in Pharaohs Court . There is no one thing that doth yeeld more sound comfort vnto a mans owne soule then this , that he hath stood for Christ and his truth ; and howsoeuer such a one may meet with troubles and persecutions here , hee is faithfull that hath promised , Great shall be your reward in heauen . Mat. 5.12 . Hee that loseth his life for my sake shall finde it , saith Christ . And therefore as Caesars eye made his souldiers prodigall of their bloud : so Gods eye that alwayes is vpon vs , and his cause which principally ought to affect vs , should cause vs stand to his truth aboue our owne credit , libertie , life , and all .

But this man hath done nothing amisse . Text.

It came not to passe but by an extraordinarie prouidence that this Penitent Theefe should in this wise giue testimony vnto Christs innocency , especially at this time of his wonderfull abasement , when all contemned and despised him , Iudas betrayeth , Pilate condemneth , the Scribes , and Pharisees , and Elders mocke and reuile him , the common people and passers by wagge their heads at him , the other Thiefe reproacheth him , yet in the middest of them all here is one that will take his death on it , that Christ dyed an Innocent . Note we hence ,

That in all ages , and from time to time , In all ages God hath had some witnesses of his truth . God hath had some that haue giuen testimonie vnto his truth . At all times hee hath had some to defend him , and cleare his innocency : in times of the hotest persecution some that sticke fast to the truth , when others denie him .

No doubt this could not but be a corrasiue at the very heart of the high Priest and Elders , and people that pursued Christ to this death , to haue this man thus to acknowledge Christ . For it is commonly a matter of great weight whereon one taketh his death .

So in rebuking , exhorting , admonishing , or any other dutie , when one vrgeth it dying , it leaues the greater impression behinde it . The brethren of Ioseph can pleade this to their brother : Gen. 50.16 Thy father ( say they ) commanded a little before his death , that thou shouldest forgiue the trespasse of thy brethren . Here wee haue the last words of a dying man , now leauing the world , and going to giue vp his last account ; and behold this is the testimonie he giues of Christ , This man hath done nothing amisse .

When Gods truth hath beene most of all oppugned and resisted , God hath had at all times some witnesses of his truth . When Antichrist should most of all flourish , I will giue power ( saith the Lord ) vnto my two witnesses , &c. Reu. 11.3 . Let Ieremy be cast into the dungeon , Ie. 38.8 . the Lord hath a Ebedmelech to plead his cause to the King , and to be a meanes of his delivery . If the Scribes and Pharisees go about to condemne Christ , Nichodemus will pleade his cause whatsoeuer come of it . Let Christ be mocked and derided of all , yet this poore Penitent confesseth him to be the Lord of life , Luk. 23.50 and will take his death vpon it , that Christ dyeth an Innocent . Yea when they sat in councell to condemne Christ , there is in the company one Ioseph a good man and a iust , That consented not vnto his death . When Christ was risen againe from the dead , he appeares to the two Disciples that went from Ierusalem to Emaus , that they might giue testimonie of the truth of the same . So are Mary Magdalene , Luk. 24. and Mary the mother of Ioses , made witnesses likewise of the truth thereof . And for the further clearing of this truth , the Apostle Paul saith , 1. Cor. 15.6 Hee was seene of moe then fiue hundred brethren at once . The Reasons are .

First , the Lord will haue wisedome to bee iustified of her children , though others regard it not , and his truth to flourish and to remaine to posterities . 1 Pet. 1.24 . All flesh ( saith the Apostle ) is grasse , and the glory of man as the flowre of the field : The grasse withereth , the flower fadeth away , but the Word of the Lord endureth for euer .

Secondly , he it is that hath the hearts of all men in his hand , to turne them at his pleasure ; and can when it pleaseth him , make of a persecuting Saul , a preaching Paul , Acts 9.15 . and appoint him to bee a witnesse of his truth , to beare his Name vnto the Gentiles , that had beene a persecuter of the same : yea , as Christ saith , Luk. 19.40 If these should hold their peace , the stones would crie .

But why should Christ make choice of such meane witnesses to giue testimonie to him and his truth ?

Why Christ chuseth such weake witnesses to giue testimony to him and his truth . For two respects .

First , that he might haue the glory of the worke , who commonly chuseth the weake and foolish things of the world to confound the wise , and the mightie , putting this treasure in earthen vessels , that the power might be in God , and not in men .

Secondly , that there might appeare a cleare difference betwixt the kingdome of Christ , and the kingdome of Antichrist . The kingdome of Christ doth not stand in need of humane power , of earthly and carnall props to leane vpon ; but is supported with Gods almighty power , which watcheth ouer it continually .

Whereas the kingdome of Antichrist must haue all the wit and policie of man to support it , Equiuocation , deuilish plots and practices , such as are , Gun-powder Treasons , murthering of kings , &c. or else it could neuer stand .

This lets vs see the wonderfull care God hath of his Church and truth , that albeit they are both opposed by many and mightie enemies , yet hee is euer mindfull of his couenant and oath , that he made to a thousand generations . Yea when Popery most of all preuailed , what Instruments hath God stirred vp in all places , in Spaine , Germany , France , Bohemia , England , &c. to oppose that Antichristian pride .

As also to teach vs that when we shall see the Church of God in her wane , and the beautie & glory thereof eclipsed and ouer shadowed , to rest vpon this , that God can neuer want instruments of the Churches deliuerie ; he can make their enemies their friends : as here hee opened the mouth of this Thiefe , to giue testimonie vnto Christ . As in the time of the Prophet Elias , the Lord had seuen thousand that neuer bowed the knee vnto Baal . Hee can neuer want mouthes to confesse him , that out of the mouthes of very babes & sucklings , ordaineth such strength to perfect his owne praise .

Hitherto of his speech to his Fellow , and therein of the three first testimonies of the truth of his Repentance and conuersion vnto God .

VERSE 42.

And he said vnto Iesus , Text. Lord remember me when thou comest into thy kingdome .

FRom his speech to his fellow , rebuking him , and iustifying the Lord Iesus , he comes now to direct his suite to Christ , Lord remember me , &c.

It was a temporall deliuerance and corporall life the blasphemous Thiefe desired , Saue thy self and vs : and because hee iudged Christ to be Man onely , and not God , and so not able to giue this , therefore he blasphemed him .

But the Penitent Thiefe that liues by faith , and not by sence , beholds Christs glorious power , euen in this low degree of his humiliation , and through faith raiseth vp himselfe to the hope of a better life . Not regarding so much a temporall life , or corporall deliuerance , so that it might go well with his soule in death ; and therefore prayeth , Lord remember me , &c.

And herein , as before , he manifesteth likewise the admirable fruite of his faith and repentance ; whether wee consider the condition of the person of this Supplicant , or petitioner , or of Christ himselfe , to whom hee sues for mercy .

First , if we consider the Supplicant , or petitioner himselfe , a man not trained vp in the Schoole of Christ , but rather in a denne of Theeues , a man giuen vnto all manner of Rapine , like a rauenous beast vpon the prey , liuing by cutting of throats , theft , and the bloud of men : for such a wretched creature as this , to be brought at last to see his sinnes , and to repentance for the same , and to seek so earnestly for mercy for his soule , this must needs declare the almightie power of God .

Secondly , if we consider withall the condition of Christ himselfe at this time , to whom he directeth his sute , euen crucified Christ ; Betrayed by Iudas , condemned by Pilate , mocked of Priest and people , denied by Peter , forsaken at this time of all his Disciples , for the Text saith , They all forsooke him and fled . At this time , I say , to acknowledge Christs Deitie , to performe diuine honour vnto him , by praying vnto him , was wonderfull indeed .

Had hee in times past heard Christ preach , and beene familiar with Christ , or his disciples , had he heard his heauenly word , or seene those glorious miracles that hee had wrought . Haply there might haue beene wrought some grace in the heart , which howsoeuer it might be kept in for a time as fire raked vp in the ashes , yet now at last , at the time of his death might reuiue . As it was the case of Peter , who had forgot Christs words , Mat. 26. which said , Before the Cocke crow thou shalt deny mee thrice . Yet afterwards the Text saith , He remembred the words of Christ : then had not this beene so much to bee wondred at . But this being the first meeting and greeting , the first sight he got of Christ , who suffered now the same cursed , shamefull , and ignominious death , together with him , this could not but make greatly for the commendations of his admirable faith .

Before wee come to the particular handling of the words , wee haue a two-fold instruction to bee handled in generall .

First then wee may note , what a happy progresse this Penitent maketh in the wayes of godlinesse , and in the worke of repentance . He groweth vp still in Christ , and goeth on from vertue to vertue , and from one measure and degree of grace vnto another , as it were by steps and stayers ascending vp into Gods kingdome : first , hee rebuketh is fellow : secondly , confesseth their sinnes : thirdly , cleareth Christs innocency : And now againe maketh earnest supplication vnto him , and herein will teach vs .

That a daily growth and increase in grace is necessary vnto saluation . True grace is known by the growth in grace . True grace will shew it selfe by the daily growth in the measure and degrees thereof . Where grace is well vsed , it will increase . It is not with grace , as it is with the materiall things of this life , the more they are vsed , the more they decay ; but grace is of a generatiue nature , one grace well vsed , and rightly improued , brings forth another : We glory in tribulation ( saith the Apostle ) knowing that tribulation worketh patience , Rom. 5.3.4 . and patience experience , and experience hope , and hope maketh not ashamed . This duty of daily growth and increase in grace , is often vrged and pressed in the Scriptures : We beseech you brethren , 1 Thes. 4.4 and exhort you in the Lord Iesus , that ye increase more and more : 2 Pet. 3.18 So Peter , grow in grace ; and againe , Heb. 6.1 . Pro. 1.5 . Let vs be led forward towards perfection . A wise man will heare and increase in learning , saith Salomon . Gods Church in the Scripture is compared to an Orchard or a Garden , the Ministers of the Word are Planters and Waterers , and all the faithfull are trees of righteousnesse , and such as are thus planted in the Courts of the Lords house , they bring forth much fruit in their age , and are fat and well liking . Psal. 92.14 The blessing vpon the Creatures was increase and multiply . Gen. 1.22 . Euen so the blessing on the new Creatures is , Grow in grace , 2 Pet. 3.18 and in the knowledge of our Lord and Sauiour Iesus Christ .

This is excellently shadowed out vnto vs by Ezechiels vision of waters , Eze. 47.12 . which increased more and more , which shadoweth out vnto vs the power of the Word in the hearts of beleeuers in the time of the Gospell . And wheresoeuer these waters should come , they should cause admirable fruitfulnesse . And this is that which our Sauiour noteth , that his Father is the Husband-man , himselfe the Vine , euery true beleeuer , a branch of this Vine . And such ( saith he ) my Father purgeth , Ioh. 15.1 . that they may bring forth more fruit . Salomon compareth the righteous to the Sun that shineth more and more vnto the perfect day . Pro. 4 18. The poynt is clear , neither is there any duty whereunto a Christian is more vrged and pressed in the Scripture then this . And the reasons are ,

First , in regard that the greatest measure of grace that the faithfull in this life can possibly attaine vnto , is not more then needfull to saluation . As the least measure of sanctifying grace , truely wrought , shall be auaileable vnto saluation ; so the greatest measure that any haue , will but serue the turne : It is with grace , as with the Manna the Israelites gathered , none had to spare of that they gathered . So the time will come , when he that hath the greatest measure of knowledge , faith , repentance , &c. shall finde the same little enough to keepe the head aboue the water , when a man shall come to combate with death , The king of feares , and to wrestle with Sathans temptations .

Secondly , such as improue their graces receiued , the Lord is pleased daily to adde to the stocke of grace , making them more and more to abound therein , as faith our Sauiour , Luk. 8.18 . To him that hath , shall be giuen , whereas wicked and vngodly men , which haue but the out-side of religion onely , the Lord will take from such that they seemed to haue .

Thirdly , the great cost the Lord is daily at with vs , may prouoke vnto this duty . First , hee bought vs at a deare rate , from our sinfull , vile , and vaine conuersations , to the end we might serue him in righteousnesse and holinesse all our dayes . Againe , hee hath planted vs by the riuers of waters , euen his sacred Word , with the dayly dewes , and spirituall moysture flowing from the same , he daily watereth our soules . Besides all this , hee hath come vnto vs with the pruning knife of his iudgements , and corrections of all sorts , both nationall and personall , to shred off sinne and corruption , and so many superfluous and luxurious branches , that hinder fruitfulnesse ; so as the Lord may plead with vs as with his people of old , Esay 5. What should I haue done more that I haue not done ? All which may prouoke vnto this duty .

And last of all , the Scripture compareth a Christian to new borne Babes . As new borne Babes , 1 Pet. 2.2 . desire yee the sincere milke of the Word , that ye may grow thereby . Now infancy and childhood of all other ages , is an age of growing . It were a wonder in nature , to haue an infant liue , and not grow : the Word truely heard and receiued , breeds no such staruelings .

Againe , the Scripture compares a Christian to a building . Now what is it to lay a foundation of a worke , and not to build vpon it ? If it bee not followed , wee see it comes to nothing . Thus is it with the building vp of the inward man .

Is this daily increase & growth in grace so necessary , as that without it we can haue no sound comfort of the truth of grace ? Miserable then and fearefull is the state and condition of those , that haue lost their first loue , and haue fallen away from that measure of loue , zeale , and other graces , that appeared in them in times past ? Surely the estate of such men is lamentable and fearefull , If they ( saith Peter ) after they haue escaped from the filthinesse of the world , 2 Pet. 2● 20 , 21 , 22. through the acknowledging of the Lord and Sauiour Iesus Christ , are yet tangled againe therin , and ouercome , the latter end is worse with them , then the beginning ; for it had beene better for them not to haue acknowledged the way of righteousnesse , then after they haue knowledged it , to turne away from the holy Commandement giuen vnto them , but it is come vnto them according to the Prouerbe , The dog is turned vnto his owne vomit , and the Sow that was washed , to the wallowing in the mire . This was the case of Demas , Hymeneus , and Philetus , mentioned by Paul to Timothy ; 1 Tim. 1 20 2 Tim. 2. they were counted famous in their times , yet at last fell away . But woe bee vnto Sathan for his malice , and woe bee vnto such men for their backsliding , the estate of such is fearefull .

Secondly , this serues to condemne the common securitie of men in these dayes and times wherein wee liue , who are strongly perswaded in themselues , that they haue attayned to a sufficiency in religion for knowledge and grace , they haue plyed it hitherto , and now they may sit still , as if they had as much as they needed , or God could require at their hands . Lamentable is their estate , and wofull is their condition . Of all the diseases of the Asian Churches , this was the most dangerous that the Church of Laodicea was sick withall , who thought themselues rich , and increased in wealth , and needed nothing , no more knowledge , no more grace : whereas indeed they were miserable , poore , and blinde , and naked , the very opinion of sufficiency shewes our penury .

Dost thou put forth thy childe to Nurse , thou desirest that it should thriue and prosper , and not stand at a stay ; if it prosper not , euery one will say , the childe will not continue long . Thus is it with vs , when the Lord shall feede vs with the wholsome milke of the Word , and we daily lugge the breasts of our Mother the Church , and yet profit not , but stand rather at a stay , as ignorant as before , as dull , heauy , and vntoward in holy performances as before . O this is a fearefull signe of a spirituall consumption : and this wee may feare will follow in the end , that God at last will bee prouoked to giue such a one ouer to hardnesse of heart , and to reprobate sence , that haue made no better a vse of the grace that hath beene offered vnto them .

And last of all , it may serue for matter of comfort and consolation vnto the godly , that are on the mending hand , though they finde many defects and imperfections in them , and be often drawn aside through their owne corruptions , yet the increase in knowledge , zeale , loue , and the like graces , proues the truth thereof in the heart .

Bur how shall I know whether I increase in grace yea or no ?

Thou mayest know it by these signes .

First , by thy daily increase in humility , for God resisteth the proud , but giueth grace to the humble . Humility is a Mother-grace , as we thriue in it , we prosper in all other graces . Whereas on the contrary , where pride groweth , it is like a noysome weede in a garden , true grace doth there wither , and the best plants can neuer prosper .

Secondly , it is discerned by the conscionable vse of the meanes , by the which grace is daily more and more nourished and increased in vs . Such as are the hearing of the Word , the conscionable vse of the Sacraments , prayer , with the conscionable performance of these and the like holy duties , both publike and priuate , with a delight therein : this being thy case , thou needest no more question the state of thy soule all this while , then the state of that body that hath a good appetite to meate , and withall a good digestion .

Thirdly , it may bee discerned in vs by the taste and relish wee haue in heauenly things , with the delight in Gods people , for the body of Christ increaseth in the edification of it self , through loue ; and as this loue increaseth or decayeth , so doth grace .

VERSE 42.

And he said vnto Iesus , Text. Lord remember me , &c.

THe penitent Thiefe hauing giuen good testimony of his repentance for sinne , is now qualified to pray , for now is he humbled , made meeke and gentle , his heart is fitted and prepared for this duty . Note hence , that

None can pray aright , but the Penitent , None can make an effectuall prayer but the penitent . Iam. 5.18 Psal. 32.6 . such as are truly and throughly humbled for sinne , these are qualified for this dutie . The prayer of a righteous man auaileth much , saith Saint Iames. Therefore shall euery one that is godly make his prayer vnto thee . It was the Church that made prayer vnto God for Peter . Act. 12. When the children of Israel had humbled themselues from morning vntill euening , and wept before the Lord , then were they qualified to aske counsell of the Lord . Iudg. 20.23.26 .

Gen. 4.4 . The Lord had respect to Abel and his offering : but vnto Cain and his offering had he not respect . Abels person was first accepted in Christ , before his sacrifice could be . This is that the Lord requireth of his people , Isa. 1.16 . Wash you , make you cleane : put away your euils out of my sight , &c. And then what followeth , Vers. 1● . Come let vs now reason together , saith the Lord , though your sinnes were as scarlet , they shal be made as white as snow , &c. As for the prayers of the wicked , Pro. 15.8 . The sacrifice of the wicked is an abhomination vnto the Lord . But the prayer of the righteous is his delight . Though they cry vnto me , I will not heare them . Hos. 7.14 . What might be the reason ? see it in the verse going before : Ier. 11.11 . They turned back to the iniquities of their forefathers , which refused to heare my words . The blinde man acknowledged this truth , Ioh. 9.30 . God heareth not sinners . Whereas on the contrary , Psal. 51.17 A broken and contrite heart God will not despise . The prayers of the righteous are his delight . Prou. 15.8 . And it must bee the supplication of Iob , Iob 42.8 . that God will accept of in the behalfe of his friends . And there is reason for it .

First , that of our Sauiour , A good tree ( saith he ) bringeth forth good fruit : Mat. 7.17 but an euill tree bringeth forth euill fruit . He must be a good man that maketh a good prayer , a bad man cannot make a good prayer . For such as the root is , such is the fruit .

Secondly , Gods fauour and countenance is onely and alwaies manifested there where his Image appeareth . Now it is onely in his children , who haue dedicated themselues onely to him and his seruice .

Thirdly , it is the godly man that can speake the language of heauen , hee hath the spirit of adoption giuen vnto him , enabling him to cry , Abba , Father . Now they must bee the breathings of Gods Spirit , Rom. 8.15 . which God will acknowledge : That is the languages the which God doth vnderstan●en Now wicked men wanting this spirit , what reckoning & account can God make of the prayers of such a one ?

Fourthly , Whatsoeuer is not of faith is sinne . And againe , Heb. 11.6 . Without faith it is impossible to please God . Faith is the salt of the Sanctuarie that must season all our sacrifices , and giues vs a comfortable assurance , that they shall finde acceptation with God .

That ye may beleeue in the name of the Sonne of God . 1. Ioh. 5.13.14 . And this is the assurance , that if we aske any thing according to his will , he heareth vs . Faith is all in all to make our prayers accepted . How many came to our Sauiour in the dayes of his flesh to bee cured , some of one disease , and some of another ? And what is Christs answer , but this : According to thy faith , so be 〈◊〉 vnto thee . 2. Thes. 3.2 Now All men haue not faith , saith the Apostle . It is called the Faith of the elect , because none are betrusted therewith but the elect of God : and so it must needs bee they , and they alone , that can pray effectually .

And last of all , they cannot be the prayers of wicked men that God can heare and accept of , because they haue refused to heare God , God will therefore refuse to heare them , Because I haue called ( saith the Lord ) and ye haue refused : Pro. 1.24 . ye shall cry and call , and I will not answer . And this stands with the distributiue Iustice of Almightie God , that God should deale with them as they haue dealt with him .

This serues then to set out vnto vs the misery of euery wicked and vngodly man , of euery impenitent sinner , that liues and lyes in sinne without repentance ; God is prouoked by him daily , his verie prayers themselues are turned into sinne . Pro. 28.9 . He that turneth away his eare from hearing the law , euen his very prayers are abhominable . The Lord doth ranke this mans prayers amongst the bed roll of his sinnes ; Thou that art a drunkard , a swearer , a beastly liuer , thou that liuest and lyest in thy sinne without repentance , thou diddest neuer all the dayes of thy life make an effectuall prayer vnto God , the Lord neuer heard thee in mercy in any petition thou diddest euer put vp vnto him . But thy very praiers were euer turned into sin , and became abominable vnto him : thou wantest the Spirit of God to enable thee to this duty . For it is the breathing of that Spirit that God will acknowledge . O the misery of an impenitent sinner , that whether hee do those things that are forbidden , or those things that are commanded , is still posting to hell , and hastening his owne destruction .

If an impenitent sinner sinne thus euen in praying vnto God , it seemes then that it were better for a wicked man not to pray at all .

I say not so , albeit a wicked man sinne praying , because his person is not accepted with God in Christ , hath not repentance for sinne , nor faith in Christ , which must make his prayers auailable . Yet he must pray . The Lord declared by his Prophet how detestable the sacrifices of the people were vnto him : Isa. 1.14 . My soule hateth your new Moones , and your appointed feasts , &c. What then , must they obserue these solemne feasts no more , because the Lord hated them ? No. What then ? Take away the euill of your doings from before my eyes . Vers. 16. Repentance will remoue the cloud , and that partition wall that is betwixt God and vs , and giue our prayers accesse before him .

Secondly , this shewes the misery of those who trust onely to their prayers , and other good deeds , as they say , to pacifie Gods wrath , to escape the vengeance to come , and to make amends for all their euill wayes . Though in the meane time their consciences are defiled , their conuersations are sinfull , and which is worst of all , their hearts are no way humbled for the same . Poore soules , doe they thinke the Lord will be beguiled thus ? Thinke they that the Lord is driuen to such a necessitie , that either he must take their seruice , or not to bee serued at all ? No , no , the Lord hath Angels and Saints to doe him seruice , though thou serue but for his iustice vpon whom he may glorifie himselfe in thy euerlasting confusion ; and so will the Lord be glorified by the wicked at last .

Thirdly , this may serue to admonish vs all in the feare of God , that as we desire to bee heard in prayer , and to auoid this fearefull curse , to haue our prayers turned into sinne , that wee lay a good foundation with this Penitent here ; By confessing our sinnes vnto God , by giuing good testimonie of our vnfained sorrow and repentance for them , with a godly resolution of newnesse of life . That wee first wash our hands , and so come to his Altar . For if wee regard wickednesse in our hearts , the Lord will not heare vs . Sinne stoppeth Gods eares , that he cannot heare , and is that cloud that hindereth the accesse of them into his presence . Now what can be more vncomfortable vnto the soule of man , then this ? Not to be heard in misery , when Sathan shall tempt vs , sinne disquiet vs , troubles oppresse vs , death affright vs ; what is now the last refuge of a poore soule , but to flie vnto God by prayer . Now , alas , when our prayers shall become abhominable , and turned into sinne , who is then able to put to silence the voice of desperation ?

And on the contrary part , what can bee more comfortable then when troubles and miseries shall come , sicknesse , and death it selfe shall approach , that we may haue free accesse vnto the throne of grace , there to powre out our soules into his bosome . The very thoughts hereof comforted Dauid ouer all his sorrowes , I shall ( saith he ) finde trouble and heauinesse , but I will call vpon the Name of the Lord , O Lord , I beseech thee deliuer my soule .

And last of all , this may teach vs how to esteeme of godly and righteous men , howsoeuer the world esteemeth of such , doubtlesse they are in high esteeme with God , they are the Lords Fauourites , they are seldome or neuer denyed in their suites vnto God ; they haue euer accesse into the presence chamber of the Almightie ; they preuaile for themselues and others , being in grace and fauour . Surely howsoeuer the world doth iudge and esteeme of Gods people , there is not a wicked man liuing but fareth the better euery day , for their sake . They are they that , with Moses and Aaron , are euer and anon readie to stand in the gap to turne away the Lords wrathfull indignation against a Land and people . Thus much for the generall Instruction .

Lord remember me when thou commest , &c. Text.

The next thing we are to obserue , is the Prayer it selfe , Lord remember me , &c.

Though faith which is the life of the soule be hidden in it selfe , yet it is perceiued by the fruites thereof . As we see the naturall life is a secret in nature , yet perceiued by the Symptomes of life , such as are motion , breathing , &c. And as the sappe in the root is secret , yet perceiued by the blossomes and fruite that the same sends forth ; Euen so is that spirituall life in the soule , made manifest by the blessed fruites and effects thereof , such as are affiance in God , prayer , &c.

The faith of the Penitent , admirable in two respects . Now the faith of this Penitent is admirable in two respects .

First , in respect of the things beleeued .

Secondly , in respect of the circumstances thereunto belonging , which makes the same so much the more admirable .

The things he professeth here to beleeue touching Christ , are 1 That he is a Lord . 2 That he is a King , howbeit that his kingdome be not of this world , but spirituall in the hearts of men .

Secondly , the circumstances thereto belonging , serue much to commend the excellency thereof .

1 In respect of the Petitioner . First , in respect of the Petitioner , such a one that had not beene brought vp in the schoole of Christ , but rather in a den of theeues , hauing none to instruct him , hauing not heard Christs heauenly doctrine , nor seene those glorious miracles that hee wrought , and yet notwithstanding to acknowledge him thus to be a Lord , and a King : this serues greatly for the commendations of his faith .

Secondly , 2 In respect of the Petitioned . in respect of the Petitioned , and that is Christ , now at this time so much abased , despised , forsaken , yea , of his owne Disciples themselues . Now there is no healing of the sicke , no giuing sight to the blinde , no raising vp of the dead . At this time I say to acknowledge Christs Deity , and to seeke at his hands for a kingdome , must needs shew his faith to be admirable .

( Lord )

Christ a Lord two wayes . The first title that hee here assigneth vnto Christ is , he calleth him Lord .

Now Christ is a Lord , 1 In himselfe , 2 In his relation to vs .

1 In himself . Ioh. 1.3 . Heb. 1.3 . First , in himselfe , and so is hee Lord ouer all , blessed for euer . Both in respect that he giueth essence and being vnto all things , sustaining all things by his Almighty power .

As also for that he is the Soueraigne Lord of all , Luke 2.11 . Acts 10.36 and therefore called Lord of the Angels , much more of all other inferiour creatures .

Yea , the title of Soueraigntie , to be called Lord , is so proper vnto Christ , as that many times in the Scriptures , he is called by no other name . As that of the Apostle Saint Paul . God hath raised vp the Lord ; 1 Cor. 6.14 1 Cor. 12.3 and , no man can say that Iesus is the Lord , but by the holy Ghost : and againe , 1 Cor 8.6 . Vnto vs there is but one God , which is the Father , in whom are all things , and one Lord Iesus Christ .

Yea , this is that title which Christ doth assume and take vnto himselfe , as a proper name , by the which he will be knowne of vs . Ye call me Lord and Master , Ioh. 13.13 . and ye say well , I am so .

Now this title of Lord doth most truely and properly belong vnto him , Christ Lord in himselfe , in foure respects . because he is Lord indeed , and that in foure respects ,

First , by right of creation , in that he made vs of nothing , when we had no being . Ioh. 1.3 . Col. 1.15 . For all things were made by him , and without him was made nothing that was made .

Secondly , by right of inheritance , Heb. 1.2 . for he is made Heyre of all things .

Thirdly , by right of dominion , or Lordship , in regard of that power , rule , and dominion , hee hath ouer all things , of whom we hold all things wee haue and inioy ; bodies , soules , goods , and all , and that but in Capite , and onely durante beneplacito , so long as he shall please .

And lastly , in regard hee hath no partners with him in his dominion . 1 Cor. 12.5 Though there be differences of administrations , yet there is but one Lord , and it is hee that is sole Monarch , and onely Potentate ouer the whole earth , and is therefore called King of Kings , 1 Tim. 6.15 and Lord of Lords .

2 In his relation to vs : foure wayes . Secondly , as he is Lord in himselfe , so is hee also in his relation to vs , and that foure wayes .

First , by right of redemption , for it is he that hath ransomed vs out of the hands of Sathan , and power of hell , to whom wee were once in bondage . Now hee redeemes vs with his bloud , and payes that matchlesse price for vs , and thereby makes vs his owne ; We were not redeemed , ( saith the Apostle ) with corruptible things , 1 Pet. 1.18 19. as Siluer and Gold , but with the pretious bloud of Christ .

Secondly , in respect of that spirituall marriage that is betwixt Christ and euery faithfull soule . For the Lord hath coupled vs vnto himselfe in holy wedlocke : I will marry thee vnto me for euer ; Hos. 2.19 . yea , I will marry thee vnto mee in righteousnesse , in iudgement , and in mercy , and in compassion . And againe , As the Husband is the Wiues head , Eph. 5.23 . so Christ is the head of the Church .

Thirdly , in the right of conseruation , by whom we are kept and maintained . Heb. 1.3 . Sustaining all things by his mighty power . For as he hath redeemed vs out of the power of Sathan , he leaues vs not without any further care , but still watcheth ouer vs for good : for if the wings of his speciall prouidence were not spred ouer vs , and mercy compassed vs about , wee had not liued to this present hour , but our bodies long ere this had beene in the graue , and our soules in hell .

And last of all , because all the elect of God are a chosen generation giuen him of God the Father , ouer whom hee should rule , and therefore called his peculiar people , cast vpon him onely to bee cared for .

So then consider we Christ as a Redeemer , as a Husband , as hee that hath vndertaken for vs , and his Church likewise as his peculiar people , cast vpon him by good right must Christ needs be Lord .

But how can Christ be such a Lord , seeing he is so often called in the Scriptures , by the name of a Seruant ? Phil. 2.7 . He tooke vpon him the forme of a Seruant .

Christ is to be considered as a Mediator , and so is he in a speciall manner , Esa. 37.35 . a Seruant vnto his Father , because he faithfully serued him therein , being first sent of God , and therein became obedient vnto his Father in all things . Yet this doth no whit derogate from Christs dignitie , who still remained a Lord in himselfe , and Lord ouer vs his redeemed ones .

The vses arising hence are these .

First , if Christ be such a Lord in himselfe , and such a Lord ouer vs , we are taught to esteeme of him accordingly , and to yeeld vp all holy obedience vnto him . Doth not the Lord require it vpon this very ground : Mal. 1.6 . If I be a Lord , where is my feare ? Luke 6.46 And againe , Why call ye me Lord , and doe not the things I command you ? And because an hypocrite may yeeld Christ this homage in words , to cry Lord , Lord , Mat. 7 21. we must by our deeds yeeld vp our selues as seruants to obey him in all righteousnesse .

Secondly , wee must labour to be acquainted with the will of our Lord , for otherwise we can neuer performe any acceptable obedience vnto him . Our good meanings will not goe for payment with him ; such seruice can neuer please him , Pro. 19.2 . for without knowledge , the minde is not good .

Thirdly , the consideration of this , that Christ is our Lord , should worke our hearts to contentation in all estates and conditions of life whatsoeuer , whether weale or woe , prosperity or aduersitie It was a godly resolution of old Eli , when he heard of that strange iudgement the Lord would bring vpon his house . It is the Lord , 1 Sam. 2.18 . let him doe as it pleaseth him . He kisseth the rod like a good natured childe , and submitteth himselfe to the Lords sharpest corrections without repining . And this was Dauids case when the Lords hand lay heauy vpon him : I became dumbe , Psal. 39. and opened not my mouth , because it was thy doing . And so the Church in great affliction and distresse : It is the Lords mercy that wee are not consumed , Lam. 3.40 . Iob 1. vlt. because his compassions faile not .

And last of all , we are taught to depend vpon him , for food rayment , and all things necessary , that is our Lord , and hath vndertaken for vs . Children can doe this , hauing earthly fathers , and seruants can doe this , that haue earthly Masters and Lords ouer them ; Why then should not Gods people doe this with hope and boldnesse , especially seeing he hath commanded vs to cast all our care vpon him , being God alsufficient . Gen. 17.1 .

Text. ( Thy Kingdome )

Secondly , as he acknowledgeth Christ to be a Lord , yea , the Soueraigne Lord of all , so doth he likewise acknowledge him to be a King , yet so as that his kingdome is not of this world , Lord remember me when , &c.

2 Christ is a King . This regall and Kingly office of Christ , is clearely manifested throughout the whole Scripture .

Psal 2.6 . I haue set my King vpon my holy mountaine .

Christ taketh this honour vnto himselfe , Mat. 28.18 Esay 9 7. All power ( saith he ) i● giuen me in heauen and earth .

And againe , he hath vpon his garment , and vpon his thigh , a name written , The King of Kings , Reu. 19.16 Luk. 1.33 . Dan. 2.44 . Dan. 7.14 . 1 Cor. 15.24 . and Lord of Lords . Thus the Euangelist Saint Luke , Hee shall raigne ouer the house of Iacob for euer , and of his kingdome shall bee no end .

Againe , that this kingdome of Christ is not of this world , otherwise then in the hearts of men , but it is a spirituall and celestiall kingdome ; so Christ , Ioh. 18.36 . Rom. 3. Ioh. 6.15 . My kingdome is not of this world : though he were Heyre apparent vnto the Crowne , and kingdome of Israel , being the seed of Dauid , Luke 12.13 yet hee withdrew himselfe when the people sought to make him King , and refused to determine cases of Inheritances betwixt brethren .

The things peculiar vnto Christ and his kingdome . Now there are many things peculiar vnto Christ , wherein hee excels all the Kings of the earth .

First , in regard of the excellency of his person , other Kings are the sonnes of mortall men , Christ is the Sonne of the euerliuing God .

Secondly , in respect of the extent of his Kingdome , hee is that vniuersall Monarch , King of Kings , Reu. 19.16 Psal. 2.8 . from the ends of the earth . Aske of mee , and I will giue thee the heathen for thine inheritance , and the vtmost parts of the earth for thy possession . Alexander neuer saw many parts of the world , much lesse subdued them ; but Christ is King ouer all , Acts 10. Col. 2.9 . yea , hee raigneth and ruleth ouer Angels , principalities and powers .

Thirdly , in respect of those victorious conquests that are made by Christ , he hath the preheminence of all Princes , he hath conquered si●ne , death , hell , Col. 2.15 . Sathan , and hath spoyled Principalities and powers .

And last of all , in regard of the perpetuitie of Christs Kingdome , His Kingdome shall haue no end . 1 Tim 1.17 Other Kings and Kingdomes haue their periods , and determination , but thus is it not with this King and Kingdome , for hee is The King eternall , immortall , inuisible , and onely wise God .

Now the vses are ,

First of all , seeing Christ is our King , we are taught with Iob , to acquaint our selues with God , and with the statute lawes of his kingdome , Subiects must not be ignorant of the Princes lawes . To plead ignorance , will not purchase immunitie from punishment , if men offend against the lawes of the kingdome . All Gods people must be acquainted with Gods will reuealed in his Word . Mat. 28.20 . Heb. 12.25 . Teaching them to obserue all things whatsoeuer I command you . See that ye despise not him that speaketh , for if they escaped not which refused him that spake on earth , much more shall we not escape , if wee turne away from him that speaketh from heauen .

Secondly , seeing Christ is our King , and we are his Subiects , we we are taught to carry our selues accordingly ; Christs Subiects must differ in manners from all other Nations and people in the world , they are a Royall generation , a peculiar people vnto the Lord , and therefore are to shew forth the power of him that hath thus called vs out of darkenesse , into the maruellous light . And herein to approue our selues for his Subiects and People , by our holy conuersation in the world . He hath chosen vs , Eph. 1.4 . that we should be holy and without blame before him in loue .

Thirdly , 3. The meanes to inlarge Christs kingdome . we are to labour by all meanes possible for the comming of Christs Kingdome ; that is , for the inlargement thereof in the world , in the hearts and consciences of men . Christs kingdome of power , Christs kingdome of grace , and his kingdome of glory .

Now the meanes are either , Externall , or Internall .

The Externall meanes for the inlarging of Christs kingdome , 1 Externall . are , 1 The Word . 2 The Sacraments . 3 Discipline .

The Word is the Scepter of Christs kingdome .

The Sacraments are the Churches magna charta , confirming the Couenants betwixt Christ and his people .

And Discipline is the due execution of Christs lawes for the incouragement of the good , and reclaiming of the euill .

2 Internall . The Internall meanes for the enlarging of this kingdome of Christ is , the effectuall working of Gods Spirit , without which no outward meanes whatsoeuer can be effectuall . And therefore God is earnestly to be sought vnto by prayer , to second his owne ordinances by the effectuall working of his owne Spirit , that the same may be effectuall for the building vp of the elect , and the gathering together of the body of Christ . And this is that which all good Subiects must desire and labour for , euery particular man according to his place , Princes and Magistrates especially . Then Ministers who are the Dispensers of Christs Lawes , yea and all people , for herein shall wee approue our selues true and loyall Subiects indeed to Christ our King .

And thus haue we seene how Christ is both Lord and King . And now for this poore Penitent thus to behold Christs excellencie and glory at this time when he was at the lowest ebbe of his humiliation , I say , to behold Christs Godhead when it was most vailed , in such a death to behold life , and in such ignominie and reproach , to behold such glory ; this makes greatly for the commendations of his faith .

Had hee in times past beene conuersant with Christ , had hee heard his heauenly doctrine , or seene those glorious miracles which he wrought , as the disciples did , there might haply that seed be fallen into his heart , that howsoeuer buried for a time , as it wa● the case of Peter , yet at last might bring forth this happie fruite . But this being the first sight that hee got of Christ , for ought we know , and that at such a time , when Christ is most of all abased , and when all his Disciples had forsaken him . Surely this must needs declare the almightie power of God in him , and commend his faith and conuersion to be admirable indeed . But this will faith do , the nature whereof is ,

True faith raiseth vp a man aboue this life . To raise a man aboue this life . Not to liue by sense , or to iudge of things according to the outward appearance , but to beleeue Gods Word , and things incredible , and in some sort impossible , against sence , and aboue reason . Thus was it with this Penitent Thiefe at this time . What great things beleeueth and con●●sseth hee here of Christ , against ●ll sence and reason , that he was Lord and King of heauen and ●arth , able to giue eternall life and ●aluation to whom it pleased him , when there was no outward appearance of any such power in Christ , but rather indeed of the contrary . This shewes the wonderfull force of faith ; yea hee beleeueth aboue hope , and contrary to hope , hauing no ground at all in naturall reason to persuade him thereunto .

Faith ( saith the Apostle ) is the euidence of things not seene , Heb. 11.1 . and the ground of things hoped for . Where outward sence and naturall reason takes place , there faith is not exercised . It is the excellencie of faith to beleeue where we see not , when we shall come to walke ( as the Apostle saith ) by faith , 2. Cor. 5.7 . and not by sight . Yea when outward sence and naturall reason failes then doth faith most of all besti● it selfe . Fortifying it selfe daily in all the attributes of God , such as are his wisedome , power , truth , iustice , &c. We may see this in Abraham in the very act of sacrificing his sonne Isaac , Gen. 22.2 . in whom the promise was made . He consulted not with flesh and bloud , what should become of the same , if Isaac should faile . But his faith looked vp higher , euen vnto Gods power , faithfulnesse , and truth , and stayeth himselfe thereon .

Wee haue a Catalogue of examples in this kinde , mentioned by the Author of that Epistle to the Hebrewes , Heb. 11. who manifested the truth of their faith by beleeuing the promises in the middest of the extremest dangers .

And the reason is , Because the ●aith of euery true beleeuer rest●th it selfe vpon two immoueable ●rops , Gods power , and Gods ●ruth .

Gods power , was the ground of that admirable faith that was found in Abraham , Heb. 11.19 in sacrificing of Isaac , He accounted that God was able to raise him vp , euen from the dead , from whence also he receiued him after . And the consideration of Gods truth is excellent to the same end . He is a God of truth and cannot lie , he cannot denie himselfe : Mat. 5.18 . Heauen and earth shall passe away , yet shall no one iot or tittle of his word passe away .

Seeing then the nature of faith is such , as that it raiseth vp the faithfull soule aboue this life , to beleeue contrary vnto hope , as we see in this Penitent , that albeit Christ at this time was in extreme ignominie and reproach , yet acknowledgeth him to be Lord , and King : How many sorts of men want true faith . this serues to shew the● how many thousands in the world deceiue themselues , and are farre from true faith .

First , all such whose faith is not grounded vpon Gods word , but onely vpon sence ; such truths as they are able to apprehend in their owne iudgements , they will be content to allow of ; but such truths as they are not able by sence and reason to apprehend , they presently reiect : whereas true faith hath an eye principally to the word , and rests there , whilest sence and reason sees nothing .

Secondly , such as by reason of outward prosperitie , concludes they must needs bee highly in Gods fauour and loue , whereas indeed , Eccl. 9.2 . No man knoweth either loue or hatred of that that is before him . Whereas the childe of God that hath faith indeed , rests vpon Gods bare word , though for the present he see no performance .

Thirdly , such who because the Lords iudgements are not presently executed , haue their hearts set vpon euill , and are ready to say with those cursed Atheists , Where are the promises of his comming ? They neuer tremble before the Lord vntill his rod be vpon them . Wheras the godly man that hath faith indeed , hee knoweth that there is an vnchangeable certaintie in Gods threatnings , and seeing the sword comming hideth himselfe .

Secondly , let this serue to admonish vs all in the feare of God , to take heed how we consult with flesh and bloud in things appertaining vnto God , vnto eternall life and saluation . The Impenitent Thiefe from the consideration of Christs wonderfull abasement , and that common reproach that he now lay vnder , from all sorts concludeth that he could not be God . He is led as a beast onely by sence , Christ appearing now without forme or beautie . Isa. 53. So depraued are our iudgements by nature , in things appertaining vnto Christs kingdome . But this Penitent Thiefe is led by another principle , he beholds Christ not with fleshly eyes , but with the eyes of faith , and so , euen in his lowest degree of humiliation , beholds him as Lord , and King : heere is the strength and power of sauing faith indeed .

Text. Lord remember me when thou commest , &c.

This Penitent being now to leaue the world , and to go to giue vp his last account vnto God , 2. Cor. 5.10 . for all the things he had done in his bodie , whether they were good or euill : he commends his soule vnto God in prayer , and therein shewes an excellent fruite of his faith .

And in praier presenteth Christ vnto him , vnder such names and titles as may strengthen his faith , and minister vnto him a comfortable expectation to be heard and answered in those things he prayeth for . Now the onely thing he desireth at this time is , that since he must now leaue the world , to go to a place of an euerlasting abode , where he must heare that hee neuer heard , and must euer heare ; where he must see that he neuer saw , which hee must euer see ; and feele that hee neuer felt , which hee must euer feele , that Christ whose power he acknowledgeth to be all-sufficient , being Lord and King of heauen and earth , would now in mercy remember him . Note hence ,

In prayer wee must see God alsufficient in those things wee aske of him . That wee must so consider of God in prayer , as that we may see him to bee God all-sufficient in those things we desire of him . It was mercy for his soule after death that was the thing this Penitent so much desired . And so that it might go well with it , hee neuer seeks at Christs hands any corporall or temporall deliuerance , as his fellow the Impenitent Thiefe doth . But this , O this is the thing that hee principally doth desire aboue all things in the world , that Christ would in mercy remember him when hee came into his kingdome . And to the end hee may haue hope in death , and that this his request may be gratiously heard and answered by Christ , Gen. 17.1 . hee beholdeth Christ at this time to be God all-sufficient , euery way able to grant his desire , he seeth and acknowledgeth him to haue all the power in heauen and earth , able to giue saluation at last . And thus whatsoeuer our requests are that wee put vp vnto God , it is an excellent thing , so to conceiue of God , and such his glorious attributes , as his power , wisedome , truth , loue , mercy , iustice , &c. as that we may still behold him as God all-sufficient in those things wee seeke of him .

An excellent example whereof we haue in the seruant of Abraham , Gen 34.12 who being sent by his Master to prouide a wife for his sonne Isaac , goeth first vnto God in prayer , to prosper him therein . And in prayer presenteth God vnto him according to his couenant and promise hee had made with his Master Abraham , O Iehouah thou God of my Master Abraham , I pray thee send me good speede this day , and shew kindenesse vnto my master Abraham . This we may obserue likewise to haue beene in the Apostle Paul , in diuers and sundry prayers of his that he made vnto God , as when he exhorted the Romans to patience and consolation . Hee prayes that the same gifts and graces may be bestowed vpon them , and in prayer sets God before his eyes , as God al-sufficient , in those particular things : Rom. 15.4.5 . Now the God of patience and consolation grant you to be like minded one towards another . Againe , the same Apostle in the same Chapter , cals him the God of hope , Vers. 13. The God of hope fill you with all ioy , &c.

We may see this in the Prophet Dauid , who when he was to pray against the enemies of the Church , beholdeth God to bee al-sufficient , to take vengeance vpon them , O Lord God to whom vengeance belongeth , Psal. 94.1 . thou God to whom vengeance belongeth , shew thy selfe .

Thus the Church when they heard that Peter was cast into prison , goe presently vnto God in prayer , and therein strengthen themselues in the consideration of Gods power . This being an act wherein the same might be made manifest in Peters deliuery ; Lord , thou art a God , who hast made heauen and earth , the Sea and all that in them is , &c.

So the Apostle Saint Paul exhorting the Corinthians to mutuall peace , liue in peace ( saith he ) and the God of peace and loue bee with you . We may see this in all the Apostles at such times as they made choyce of one in the rome and place of Iudas . They pray that God would direct them therein . Acts 1.24 . Thou God which knowest the hearts of all men , shew which of these two thou hast chosen . The reasons are ,

First , this is to pray in iudgement , which is required of euery one that would make an effectuall prayer vnto God . Pro. 15.8 . The sacrifices of the wicked are abhomination vnto the Lord , but the prayer of the righteous is his delight . And this is indeed to glorifie God in his attributes , who delighteth in his seruants , that can make a right vse of them .

Secondly , this is an excellent prop for the faith of Gods people to leane vpon . When men seeke of those that are euery way furnished to supply their wants , it is no small incouragement vnto them to bee earnest in their suits vnto them . Now all fulnesse and sufficiency is in God . What thing doe we stand in need of , wherein there is not an al-sufficiency in him ? How many distinct acts of his wisedome , power , goodnesse , mercy , iustice , &c. hath he left vs examples of in his Word , and all to support our weake faith when we pray vnto him .

Thirdly , the due consideration hereof , makes a beleeuer more earnest and affectionate in prayer , which is a thing wherein the Lord takes much delight . This put life in the sute of the poore Cananite , Mat. 15. who will not bee sayd nay at Christs hands , albeit shee had neuer so many discouragements by Christ himselfe at the first , and afterwards by his Disciples . Shee saw Christs al-sufficiency , that hee was able to helpe . Nothing doth better stablish and settle the heart of the childe of God , against doubtings and fears , and worke feruency , integrity , and confidence , all which are most requisite in prayer , then the due consideration of this , that God is all in all , in the very thing it selfe we seeke vnto him for .

This serues first of all to condemne that horrible practice of the Church of Rome , who nozell vp the people in all manner of ignorance ; how is it possible that such a one should make an effectuall prayer vnto God ? Surely , where men are ignorant of the nature of God , and of his principall attributes , such as are his power , wisedome , truth , iustice , mercy , &c. which those must needs bee , that are acquainted with his Word , such can neuer make an effectuall prayer vnto God .

Secondly , this may also serue for our instruction , that as wee desire to pray effectually : as wee are to take notice of our owne misery and present necessity , so withall , to behold in God his al-sufficiency , and such speciall attributes of his , we stand most of all in need of . Art thou in misery and distresse , conceiue of God in thy prayers , as a mercifull God , and such a one that is full of compassion , able and willing to helpe : Thus doth this Penitent here , yea , behold him as a God of mercy , and Father of all consolation and comfort . Standest thou in need of his power to helpe thee ? Present him vnto thy minde , euen at the first entrance into thy prayers , as a powerfull God . And so likewise for his wisedome , truth , iustice , &c. We euer seeke those things most constantly and comfortably when we know them to bee ha● at his hands , from whom we seek them . This being carefully obserued of vs , we shall finde it a strong prop vnto our faith , and an excellent meanes to kindle affection in vs , and so a thing most vsefull and necessary in prayer .

Text. Lord remember me when thou commest into thy kingdome .

2 His desire it selfe . These two Theeues make two different requests vnto Christ ; the one for a corporall and temporall deliuerance , If thou bee Christ , saue thy selfe and vs . The request of the other is , that his soule might bee saued in the day of the Lord , Lord remember mee , &c. according to the inward principle of the heart , so goes the desire . They that are carnall , are carnally minded , but the spirituall man is spiritually minded , and his ●esires are principally after spiri●uall things .

And herein will teach vs ,

That the saluation of a mans soule is the thing that euery man , The saluation of the soul is principally to be desired . next vnto the glory of GOD , ought principally to desire . This Penitent had taken care of Gods glory before , by iustifying Christs innocency , and now in the next place , he looketh after the saluation of his soule , that it might goe well with that in death : yea , by how much the more excellent the soule is aboue the body , by so much the more carefull ought a man to be of the saluation of the one aboue the other . Our greatest care must be , that it may goe well with our soules at death .

We may suppose this penitent Thiefe , speaking thus at this time . O Lord , inasmuch as my life had beene wretched , it is iust with thee that I should now at last suffer this shamefull & cursed death . It is not life that I desire , but am willing to imbrace the sentence of death , and the rather , for that I see it is thy good pleasure it should be so . This is the onely thing I now desire , that when this life shal haue an end , & I shal come to appeare before thee in thy kingdome , that thou wouldest bee pleased in mercy then to remember me .

Now if all Gods children bee led by one and the same spirit , and so are alike disposed in respect of spirituall good things ; it must necessarily follow that this longing desire after life and saluation , that was in this Penitent , is wrought in some measure in the hearts of al those that are vnder the same ●ope , and they are able in the witnesse of a good conscience , to say as hee did here , Lord remember me , &c.

This affection was in the Prophet Dauid , when hee saith , O Lord , I haue longed for thy saluation . And indeed what other thing then the soules future happinesse , can the Scriptures intend in these and the like places , exhorting vs to seeke for wisedome and knowledge , as for siluer . Pro. 2.4 . Of searching for it as for treasures : of striuing to enter in at the straight gate , Luk. 13.24 Ioh. 6.27 . of labouring for that meate which shall indure to euerlasting life , of running to obtaine , and the like , what is meant I say in all these , but the saluation of the soule aboue all other things ? This was old Simeons desire , Luke 2. Lord now lettest thou thy seruant depart in peace , &c.

This affection we finde to haue beene in those Iewes conuerted at Peters Sermon , Men and Brethren , Act. 2.37 . ( say they ) What shall wee doe to be saued ? being conuinced in their iudgements of that their hainous sinne of crucifying the Lord of life , they came trembling vnto the Apostles , fearing what would become of their soules .

We may see this in that poore perplexed Iaylor , who came trembling in to Paul and Sylas , Act 16.30 . with his , Sirs what shall I doe to be saued ? This truth is further cleared vnto vs by Christs prayer hee hath left vnto vs , where wee are taught to pray first of all , Thy kingdome come , Mat. 6. before , Giue vs this day , our daily bread . And this is obserued to haue beene the commendations of that wise Merchant , that sold all that he had , to buy the Pearle , Mat. 13.44 as knowing that it would make him rich vnto saluation . I might giue diuers other instances and examples , but these are sufficient , to shew what is the disposition and affection of all Gods people . Theirs are hungrie soules , theirs are longing hearts ; and the maine thing they so much desire is , the saluation of their soules .

Whereas on the contrary part , carnall men , like the Impenitent Thiefe , preferre a temporall deliuerance before an eternall ; Hag. 1.2 . Like those Iewes who preferred their owne priuate gaine , before the building of the Temple . Heb. 12.16 Like Esau a messe of pottage , before the Birth-right . Like those Gadarens , Mat. 8.24 . their hogges before Christ : And like that young man in the Gospell , who went away sorrowfull , Mat. 19. chusing rather to hazard his soule then to part with his wealth . Now the grounds are these .

First , the godly do principally desire the saluation of their soules , in regard their iudgements are rightly informed , to set a due price vpon the same . The Apostle Saint Peter speaking of the inheritance of eternall life , calleth it , Immortall , 1. Pet. 1.4 . vndefiled , and that which withereth not , reserued in heauen for vs . Wherein he secretly compareth the things of this world , with those that are reserued for the faithfull after this life and sheweth that all things here are corruptible , but the things of the life to come are incorruptible . And hence it comes to passe , that wisdoms children make choice of heauen & heauenly things , aboue all transitorie things whatsoeuer .

Secondly , our Sauiour sheweth the necessitie hereof , Mat. 16.26 saying , What shall it profit a man to winne 〈…〉 the whole world , and to lose his owne soule ? Were it not better for that man that he had neuer beene borne ? what then can deserue the chiefest of a mans care , if not this ?

Thirdly , this is it that distinguisheth betwixt Gods people and the men of this world , worldly men desire principally worldly things , Corne , and wine , and oyle : Whereas the godly that haue another principle within to direct them , desire especially Gods countenance and grace with Dauid , But Lord grant me thy countenance , &c. Psal. 4.6 .

This serues first of all to reproue the great and generall neglect of that , for the which there ought to be so great a care . Alas , the behauiour of the greatest part of the world , concerning their soules and the eternall wellfare of the same after this life , sauoureth of an opinion , that it is either a thing most easie , or a thing indifferent to be saued . For the things of this life wee see the excessiue care , the wonderfull labour and paines that men take early and late , by Sea and by Land , putting their bodies many times to that labour they would not willingly put their beast vnto , and all for fleeting and transitorie things , that will not , that cannot profit in the euill day ; which caused the Prophet to complaine thus : Wherefore do ye lay out your siluer , Isa. 55.2 . and not for bread ; and your strength , and not being satisfied ? Who can sufficiently bewaile this madnes , and cry downe this follie ? The cares of this life , like Pharaohs leane kine , Gen. 41.20 hath deuoured the care of heauen . Such men can neuer lift vp their mindes vnto heauen , that account the earth and earthly things their chiefest Treasure ; giue them enough of this world , and let him that will take the world to come . None are farther out of the way , nor destitute of true wisedome , then those men are . What are they better then fooles , that preferre a peece of rotten wood that shineth in the night , before the finest gold of Ophyr ? Oh let vs take heed , lest while wee condemne this as madnesse and folly in other men , we proue not our selues the greatest fooles .

Secondly , this may serue to admonish euery one in the feare of God , that with this godly Penitent wee make sure worke for a better life . There is nothing concerneth a Christian more then this , to get good assurance vnto his owne soule , that he shall bee saued at last .

Wee dwell here in houses of clay , and our eyes on euery side of vs do behold the vncertaintie of all earthly things . Why then should our thoughts be so taken vp , for these fraile bodies of ours , which are but slaues to death , so as in the meane time we neglect our pretious soules , which haue an euerlasting being ? why should we exalt the body so high , that must lye so low , and moulder to dust and ashes , die and rot in the graue , and make no reckoning of our soules that liue for euer , wherein we may be truly blessed indeed ?

O did wee know the consequence of this one thing , and how much it concerneth vs , to seeke the eternall wellfare of our soules , as Christ said to the Samaritanish woman , Ioh. 4.10 . If thou knewest the gifts of God : we would come vnto the Ministers of God with that question of the trembling Iewes , and perplexed Iaylor , Sirs , Act. 16.30 what must we do to be saued ? What comfort can a man take in any thing , that wants comfort in this ? This is that one thing that is so necessary , this is that good part that shall not be taken from vs .

But it will bee said , Wherefore take you so much paines to perswade to bee saued ? who is there so vile , sinfull , or wicked , that would not be saued ? Num. 23.10 . Did not Balaam desire to die the death of the righteous ? And doth not our Sauiour tell vs of many that shall say , Lord , Lord , open vnto vs ? Mat. 7.21 .

I answer , it is most true : none so desperately wretched and sinfull , but would willingly go to heauen , escape Gods wrath , and be saued at last . But these light wishes and desires may be in the wicked , as well as in the godly , in those that shall perish euerlastingly , as well as in those that shall be saued at last . And therefore it will bee requisite to obserue , the difference betwixt the wishes of the wicked , and the desires of the godly , in this weightie point of saluation .

The difference betwixt the godly and the wicked in their desiring saluation . First , this proceeds not from the like ground in these two sorts of men . In all Gods children that shall be saued in the end , this desire of theirs springs from a true sence and feeling of their owne wretchednes and misery through sinne , that he is the child of wrath , and firebrand of hell by nature , lies vnder Gods wrath , and is in danger of eternall destruction . The thoughts of this his present miserie , and fearefull condition by nature , sets him on worke to seeke deliuery . And in reason it must be so , for vnto a condemned person , that lookes euery houre to bee executed , the Princes pardon must needs bee most acceptable , yea he would preferre that aboue all the world besides : So is it with a poore sinner , once throughly conuicted in his conscience for sinne , he can prize the fauour of God in Iesus Christ in the pardon of the same , more then all the world besides . Whereas the Person that is full despiseth the honey combe . Pro. 27.7 . And this is the estate of naturall men , they are not sensible of their owne spirituall miserie by reason of sinne , but are Frozen vpon the dregs , Zeph. 1.12 . Deut. 29.19 Reu. 3.17 . blesse themselues in their owne hearts , and know not that they are miserable , and poore , and blinde , and naked . And hence is it , that the desires of such men are cold and sleight in comparison of the other that are sensible of their misery by reason of sinne .

Secondly , the desire of Gods people of life and saluation , as it proceeds from a good ground , and therefore earnest ; So it is euer ioyned with the vse of the means that God hath appointed for the attaining of eternall saluation ; such as are the Ministery of the Word , the reuerend vse of the Sacrament , prayer , &c:

Whereas of the wicked , that of Solomon is most true , Pro. 13.4 . The sluggard lusteth , but his soule hath naught . And againe , The desire of the slothfull stayeth him , for his hands refuse to worke .

Thirdly , howsoeuer a wicked man may desire heauen , eternall life and saluation , yet there is euer something that he preferreth before this . The young man in the Gospell that came to Christ , say●●g , Good Master , what shall I do 〈◊〉 inherite eternall life ? shewed ●hat hee wished well to heauen , ●nd the saluation of his soule : But ●eing required by Christ to sell all ●hat hee had , and to giue to the ●oore , and to follow Christ , Mat. 19. the Text saith , He went away sorrowfull . Which shewed plainly , that hee loued his wealth better . Whereas the desire of the godly is such , as that they preferre eternall life , and the saluation of their soules , aboue all things in the world besides . So Dauid , Many say , who shall shew vs any good ? But Lord grant mee thy countenance , thy fauour , and grace . Where Dauid opposeth his desire against the desire of worldlings ; and sheweth that howsoeuer worldly men desire chiefely worldly things , hee for his part did chiefly desire Gods countenance , fauour and grace in 〈◊〉 pardon of his sinnes , aboue 〈◊〉 the world besides . And indeed v●to such doth the promise of ete●nall life belong and appertain● for so saith the Lord , Ier. 29.13 . Ye shall seek● me , and finde me , because ye sha●● seeke me with your whole heart .

Fourthly , howsoeuer the wicked and the godly desire eternall life alike , the childe of God onely is wise to lay hold vpon the opportunity whilest grace is offered , seeking that in the first place , Mat. 6.33 . aboue all earthly and transitory things ; whereas it is the propertie of wicked and vngodly men , to put it off , vntill the day of grace be past , Luk. 13.25 euen till the Master of the house be risen vp , and hath shut to the dore .

Fiftly , there is in the godly , and those that shall bee saued in the end , a constant seeking of God , of ●nall life and saluation , not by ●●ods and fits , but throughout 〈◊〉 whole course of their liues . 〈◊〉 their thoughts , words , and ●●●ions , sauor of grace within , and ●●●d vnto heauen , and the furthe●●nce of their eternall happinesse . Whereas with the wicked , it is ●ot so with them , for if they de●●●e eternall life and saluation , it is 〈◊〉 constant desire , but by fits , ●●●ther when the Word , or some ●●fliction or other hath kindled ●●ch a good motion for the pre●●nt within them , but by and by , ●●ke the morning dew it goeth away . Hos. 6.4 .

And last of all , there is yet this difference betwixt the godly and the wicked in their desires . A wicked man desires mercy , but not grace , the pardon of sinne , but not the spirit of corroboration and strength against sinne . He rather desireth freedome from misery the effect of sinne , then from sinne it selfe , the cause of misery : wheras the childe of God is as earnest with God for strength against his corruptions for the time to come , as the pardon of his sinne past : Dauid is as earnest with God to stablish him with his free spirit , Psal. 51.12 . as to wash him from his sinne .

Well then to conclude this poynt , would we haue any comfort in our owne soules , that wee are amongst the number of those that hunger and thirst aright after eternall life and saluation , that our desires proue not to bee like the vaine wishes of the wicked , that shall not profit them in the end . O let vs then try our selues , and examine our owne hearts by the rule of this doctrine . Are we truely sensible of our owne wretchednesse and misery , by reason of sin ? haue we vsed all holy helpes and meanes , whereby wee may come to the comfortable assurance therof vnto our owne soules ? Haue we learned to prize eternall life and saluation aboue all the world besides ? haue we made vse of all opportunites that God hath offered vnto vs for the getting of grace into our soules ? hath this desire of ours beene constant , and not by fits onely ? and haue we as earnestly sought at Gods hand , strength against our corruptions , as the pardon of our sinnes past ? These things indeed may minister vnto vs a comfortable assurance that our desire of eternall life and saluation hath beene true , hath beene vnfained , such as shall not misse of saluation in the end .

Whereas if on the contrary part , we neuer yet truely saw our misery , by reason of sinne , haue euer sleighted Gods ordinances , preferred the world , our profit and pleasures , before the euerlasting saluation of our soules ; haue made no account of the season and opportunity of grace offered , haue neither constantly desired , nor for future times sought strength of God , against our corruptions ; know wee that our desires were neuer true and vnfained , but such as may be in wicked men , that shall misse of saluation in the end .

When thou commest into thy kingdome . 3 The time when .

As this Penitent Theefe at this time acknowledgeth Christs Deity , that hee was Lord and King , and desireth as we haue heard before , principally , mercy for his soule , that it might goe well with it in death or after death . So now he comes to the time wherein especially he desired to bee remembred of Christ : ● . when Christ should come into his kingdome .

Q.d. O Lord now is the time of thy humiliation , wherein thou art pleased to vndergoe the punishment for the sinnes of all the elect , and to beare the burthen of thy Fathers wrath , and all to free thine from the wrath to come . I know this price will be payd , and this misery thou now sufferest for sinne , will be ouer ; and thou thy selfe againe restored into thy glorious kingdome , there to liue and raigne for euer . I beseech thee now heare mee against that time , and remember mee in mercy , The happinesse of a Christian not to be looked for here , but hereafter . when thou commest thither .

Note we hence ,

That the happinesse of a Christian is not to be looked for here , but hereafter . The fruit of repentance , of righteousnesse , and of holinesse , is not to bee looked for here , but hereafter . The Christian hath not his happinesse in present possession , but in reuersion . In hope and expectation are they kept here , liuing by faith : as the Heyre being not of ripe yeares , is not possest of the inheritance , but after death they come then to bee possest of that glorious inheritance layd vp for the Saints . This doth this Penitent Theefe acknowledge here in this his request to Christ , as if he should say ; O Lord it is not life for a time which cannot be long , that I so much stand vpon , since death I haue deserued , I am willing to dye : but it is this I specially desire aboue al the world besides , that when this life shall haue an end , I may haue a resting place in thy kingdome . If in this life onely wee haue hope in Christ , 1 Cor. 15.19 . wee are of all men most miserable . And this the holy Ghost obserueth as an admirable fruit of the admirable faith of the Primitiue Fathers , Heb. 11.13 14. who albeit they receiued not the promises , but saw them a farre off , were perswaded of them , and imbraced them , and confessed that they were strangers and Pilgrims on earth , declaring plainely that they seeke a Country . 1 Ioh. 3.2 . Now we are the Sonnes of God , ( saith the Apostle ) But it doth not appeare what we shall be . It is true , the Lord giues vs now the first fruits of the spirit , the earnest of our inheritance , which is peace with God , and peace in our owne consciences , and ioy in the holy Ghost , to comfort the hearts of his seruants , and to cheare them vp in their pilgrimage . But the full fruition of their happinesse is not to be expected here , but in heauen . This made the Apostle Paul to say , ●hil. 3.3 . ●3 . 14 . I forgat that which was behinde , and reaching forth vnto those things which are before . I presse toward the marke for the price of the high calling of God in Christ Iesus , as knowing that the happy recompence of reward was not to bee looked for here , but hereafter . And the reason is ,

First , we know but in part , and therefore can beleeue but in part , can be sanctified but in part , and so cannot be capable of the perfection of our happinesse , till all our imperfections be done away , ● Cor. 13.9 and our sanctification shall bee perfected .

Secondly , this is the time in this life of a Christians warfare , where wee are to combate with sinne , Sathan , and the world . Now as it was said , Let not him that putteth on his Armour reioyce , but him that putteth it off : for this battell endeth not , vntill death come , when then we shal be out of the Gun-shot of Sathans temptations , and set free from all the enemies of our peace .

Besides , the Lord will haue the graces in the hearts of his seruants first exercised and made manifest , to the praise of his owne Name , and that in this life , before he crowne them with glory hereafter .

Seeing then that the happinesse of a Christian is not to be looked for here , but hereafter in the kingdome of heauen ; This may teach vs in the first place , to vse the world , as if we vsed it not , and not to pitch our Tabernacle here , but rather to resolue that heauen is our portion and our inheritance , Heb. 11.13 and therefore as Strangers and Pilgrims , we should seek and prouide for an abiding City .

Secondly , seeing our chiefest happinesse and comfort is not to be looked for here , nor in any sublunary thing vnder the Sunne , but reserued for vs in Gods kingdome ; This should teach vs to lift vp our hearts thither , Col. 3.2 . and to set our affections on heauenly things , and not on things below ; nothing can more dishonour a Christian , then this , to make the world his chiefest study and care , whereas the Lord hath reserued vs for a more durable and lasting inheritance .

Text. When thou commest into thy kingdome .

This Penitent Thiefe , albeit truely humbled for his sinnes , and obtayning mercy at Christs hands in the pardon of them , as we shall see hereafter , yet is not freed from his temporall punishment , but suffereth with Christ . And herein will teach vs ,

That release from temporall afflictions doth not alwayes follow true repentance ; Release from temporall afflictions doth not alwayes follow true repentance . but many are punished temporally , that are not condemned eternally . Wee may see this in that manner of the Lords dealing with Adam and Eue after they had sinned , God made with them a couenant , that The Seed of the woman should bruse the Serpents head : Gen. 3.15 . which was a cleare promise and prophecie of Christ , by whom he was againe to bee restored into fauour . Yet notwithstanding , Cursed bee the earth for thy sake . And , In sorrow shalt thou bring forth , &c. This we may see in Moses , Deu 34.5.10 . an excellent seruant of God , and so often stiled in Scripture , a man highly in Gods fauour , to whom God spake face to face , a Ruler , and Sauiour , vnto his people Israel . Yet for his sinne the Lord would not suffer him to go into the land of Canaan . I do not doubt of the saluation of Miriam , the sister of Moses , that repined against Moses , because she was no Prophetesse , or at least in that authoritie as Moses himselfe was : yet God stroke her with the Leprosie . Though the Lord pardoned the sinne of Dauid vpon his true repentance , 2. Sam. 12.10.11 . yet the sword is sent against his house , and his owne wiues are defiled . We may see this in the Israelites , in their iourneying towards the Land of Canaan , for whose sinne of murmuring against Moses and Aaron , Psal. 90. the Lord brought heauie iudgements vpon them , vntill they were almost wasted and consumed . And thus dealt the Lord with the Church of Corinth , for their want of their godly preparation in comming to the Lords Table , the Apostle tels them , 1 Cor. 11.30 . For this cause some are sicke , and some are weake , and some are fallen asleepe .

And it must needs be thus .

First , the Lord though he do pardon the sinnes of his children , doth oftentimes chastice them afterwards for the same ; that hereby he may preuent the like sinnes in time to come , and by the bitternesse of affliction may moue them to hate those sinnes , which otherwise vnto their corrupt nature would haue beene sweet and pleasant : And this , no doubt , was one reason wherefore the Lord layed his corrections so sharply vpon Dauid , Hezekiah , Manasses , &c. that they might for future times keepe the better watch ouer their owne hearts , and ouer their owne wayes , since sinne brings with it more bitternesse at last , then sweetnesse at first : and herein preuents more heauie iudgements , which otherwise they would draw vpon themselues .

Secondly , as in respect of the godly themselues when they sin against God , God will visit their iniquities with the rod , and their sinnes with scourges ; so also in respect of others , the Lord will make them exemplarie vnto others , to terrifie them from sinning against him . How many in the world haue receiued incouragement to commit sinne by Dauids example , Noah , Peter , &c. and yet the Lord did sharply and seuerely correct them . How much more would they bee incouraged by their examples , if the Lord had any whitspared them therein .

The consideration whereof , should make vs carefull by all meanes possible to auoid sinne , that brings with it such miserie here , if not for feare of eternall torments , which I confesse all the godly are freed from through the Lord Iesus Christ , yet at least for feare of temporall afflictions and chastisements for sinne , which the Lord many times doth bring vpon his seruants in this life sinning against him , which haue in them more bitternesse at last then pleasure at first .

Secondly , this may teach vs to take heed how we censure others when Gods hand is vpon them ; for so may Gods Church , and the dearest of his seruants , seeme manie times to bee most miserable . Who euer had such a load of sorrowes and afflictions layed vpon them , as Christ himselfe had ? Doth not Hezekiah complaine that the Lord brused his bones like a Lion ? Esay 53. And Iob likewise that the Lord set him as a marke to shoot at , and that the venome of the arrowes of the Almightie had drunke vp his spirits ?

And so likewise for the Church of God , how many patheticall complaints doth it put vp in times of miserie , as in the whole booke of the Lamentation , and elsewhere , of whom it is said , Thou feedest them with the bread of teares , Psal. 80.5 . and giuest them teares to drinke in great measure . And againe , in what a miserable condition was the Church in , when the Prophet complaineth of it thus : Psal. 29.2 . The dead bodies of thy seruants haue they giuen to bee meat vnto the fowls of the heauen : and the flesh of thy Saints vnto the beasts of the earth . Their bloud haue they shed like water , &c. and yet notwithstanding precious in Gods account .

Hitherto of the Penitent his request vnto Christ . Christs answer followeth .

VERSE 43.

Text. And Iesus said vnto him ▪ Verily I say vnto thee , To day shalt thou be with me in Paradise .

HItherto of the Penitents Petition . Now followeth Christs answer , Verily I say vnto thee , &c.

Wherein are obseruable , 1. Christs asseueration , ( Verily . ) 2. Person to whom , ( Thou . ) 3. Promise it selfe , ( Shalt bee with me . ) 4. Place ( Paradise . ) 5. Time , ( This day . )

And Iesus said vnto him , Verily I say vnto thee , &c.

The word Englished here , Verily , in the originall is , Amen , and is seldome or neuer translated either in the Greeke , Latine , English , or any other language . It is vsed often both in the old and new Testament : And the vse thereof is twofold .

First , it is vsed for an earnest wish and desire of the heart : and thus when Dauid had appointed Solomon to be Ruler ouer Israel , Benaiah the sonne of Iehoida answered Dauid , saying , Amen : 1. King . 1.36 . therein testifying his vnfained desire that it should bee so . And thus in those solemne cursings which the Leuites must pronounce with a loud voice in the hearing of the people ; The people to signifie that their assent thereunto , to euery particular thereof must say , Amen . And thus it is vsed in our Church at the shuting vp of our prayers , wherein wee testifie our desire to be heard and answered in those things we pray for .

Secondly , the same is vsed againe for an earnest affirmation and asseueration , as in that speech of our Sauiour vnto Nichodemus , wherein the word is twice together repeated , Amen , Amen , Dico tibi , Ioh. 3.11 . &c. Verily , verily , I say vnto thee . And is there in that place , as also in this , in the nature of an oath , wherein our Sauiour will assure Nichodemus , and also this Penitent here , of the vndoubted certaintie of that hee spake , and promised , binding his promise here for the further confirmation of his faith , with a kinde of oath , Verily I say vnto thee .

It is a wonderful hard thing truly to beleeue . The Doctrine that from hence may be concluded for our Instruction , is ; How difficult a matter it is truly to beleeue in Christ . Christ promising this Penitent forgiuenesse of sinnes , the saluation of his soule , and that that very day he should be with him in Paradise . Hee is faine for the further confirmation of his faith , to vse this asseueration , Verily , and all to perswade him of the truth of his promise . To beleeue aright in Christ , is not a worke of Nature , nor a thing that a naturall man in himselfe is disposed to , but it is a supernaturall worke of Gods Spirit . Phil. 1. To you it is giuen to beleeue , saith Paul , yea it is a work of Gods Almighty power : Ephe. 1.19 That ye may know the greatnesse of his power to vs ward who beleeue , according to the working of his mightie power . This made the Prophet Isaiah to complaine , and to say , Esay 53.1 . Lord who hath beleeued our report , and to whom hath the arme of the Lord beene reuealed ? The old world would not beleeue Noahs preaching . Gen. 6. Neither was Lot regarded of his sonnes and Sodomites , Gen. 18. but hee seemed vnto them as if he had mocked . Wee may see this in Gideon , he was a man sent of God to be a deliuerer of the people of Israel , the Lord had assured him by his Angell that he would deliuer Israel out of the hands of the Midianites by his hand . Yet he is so hardly brought to beleeue this , as that he asketh a signe : Iudg. 6.14.36 . If thou wilt saue Israel by my hands , as thou hast said , behold I will put a fleece of wooll in the threshing place , &c. The like we haue in Sarah , albeit shee had heard the promise that God had made to Abraham her husband , Gen. 17.16 that God would giue her a sonne , Gen. 18.12 I will blesse thee ( saith God ) and giue thee a sonne . She laughed at it . Which was as much as if she should haue said , This is a iest indeed . Wee may see this most cleare in the people of Israel , though the Lord from time to time had giuen good demonstration of his loue , power , goodnesse , and mercie towards them , which might haue caused that people for euer to haue trusted in his helpe , and neuer to haue despaired of the same in time of their greatest need . Yet still when the outward meanes of their deliuerance failed , they beleeued not Gods promises , insomuch that the Lord againe and againe complaineth of them : Num. 14.11 How long will this people prouoke me ? How long will it bee ere they beleeue mee ? for all the signes which I haue shewed among them ? And , How oft did they prouoke him in the wildernesse , and grieued him in the desert ?

The like example of mans imbecillitie and weaknesse in beleeuing the promises of God . Wee may see this in Zachary , the father of the Baptist , who bewrayeth his infidelitie in this , that could not be induced to beleeue the Angell touching a Sonne which Elizabeth his wife should beare vnto him . Luk. 1.13 . Which promise the Angell amplified for the further confirmation of his faith . First , by his Office , hee should goe before Christ . Secondly , from the graces of God which should be bestowed vpon him , and the effects of his Ministerie . Notwithstanding all this , Zachary remaines still incredulous and distrustfull , saying vnto the Angell , Ver. 18. Whereby shall I know this ? The Angel had assured Zachary before , that the Lord had heard his prayer , Ver. 13. Feare not Zachary , for thy prayer is heard . And yet hee is hardly brought to beleeue the promise . The like wee may see in Peter , a man full of faith , and the holy Ghost ; in so much that when Christ bade him come vpon the Sea , Ma. ● . 8 . hee left the ship , but a waue arising , his faith failed him . And thus was it with the Virgine Mary , when as the Angell came vnto her , and told her that she had found fauour in the sight of God : Luk. 1.39 . How shall this bee ( saith she ) seeing I know not a man ? It seemed to her a strange thing , that she should haue a child when shee had not companied with a man . So that let the Lord promise immediately by himselfe , by his Angels , or by men , yet are we hardly brought to beleeue : So hard and difficult a thing in the heart of a man faith is . Neither is this a thing to bee wondered at .

For first , Faith is none of those plants that grow in the garden of our hearts naturally : Ephes. 2.8 . No it is not of our selues ( saith the Apostle ) it is the gift of God . Nature hath furnished vs with no principle at all concerning Christ , concerning eternall life , or the saluation of our soules . And hence it comes to passe , that because the meanes whereby God vsually worketh faith in our hearts , and so consequently saluation , seeme vnto our carnall reason to be vnlikely , wee presently reiect them , like Naaman , when hee was commanded to wash in Iordane seuen times : Are not ( saith hee ) Admah and Pharphar , 2. King . 5. riuers in Damascus , better then all the waters in Iordane ? Euen so that by Christs death we should come to life , by his shame that we should come to glory ; by his stripes that wee should bee healed ; Isa. 53.5 . and that the Gospell should bee the word of reconciliation , that hath no estimation for wisedome or authority in the world : O how hard a thing is this to bring our corrupt hearts to beleeue this ?

Secondly , there are many things in the doctrine of saluation that are scandalous to the wicked . In which respect the Apostle saith , 1 Cor. 1.33 . That the preaching of Christ crucified , was to the Iewes a stumbling blocke , and to the Greekes , foolishnesse ; yea , Christ himselfe is to some a very Rocke of offence . 1 Pet. 2.8 . How then is it possible that such should euer attaine this sauing grace truely to beleeue ?

And last of all , this is that treasure that God hath reserued for his children , & for none but those that are heyres of life , Phil. 1. To you it is giuen to beleeue . And when the Apostles preached the Word , the Text saith , Acts 22. As many as were ordained to eternall life beleeued , and is therefore called the faith of Gods elect . As for wicked and vngodly men , the Apostle concludeth of such , 1 Thes. 3.2 All men haue not faith .

Seing then it is so hard and difficult a matter , truely to beleeue , this shewes that the faith of the greatest part of the world is no better then presumption , who albeit they neuer sought this grace at wisedomes house , nor at the word of faith , which is the Gospell , Rom. 10 : For how can they beleeue on him on whom they haue not heard ? yet perswade themselues that they haue faith as well as the best , as if it were so easie a matter truely to beleeue , which indeed no lesse power must effect in vs , then the mighty power of God . Eph. 1.19 . Such men doe wonderfully deceiue themselues . How many haue wee amongst vs that liue in grosse and palpable ignorance , and turne their backes vpon the ordinance of God , hauing no delight therin , liuing in all manner of open prophanenesse , these men must needs be strangers from the couenant of promise , and howsoeuer they may brag of their hope of eternall life , yet as the Apostle saith , They are without hope , Eph 2.2 . without God in the world .

Yea , but they beleeue , say they , all the Articles of the Christian faith , and repeate them daily . But this may be a dead and vaine faith , when it doth not worke by loue of piety towards God , and charitie towards men . And notwithstanding all this , the Lord will professe against such in the last day , Mat. 7.22 . Depart from me ye workers of iniquity .

Yea , but they come to Church , heare the Word , receiue the Sacrament , pray to God , and meane well , though they be not so precise and forward as others are . O but consider that of the Apostle , Without faith it is impossible to please God . And againe , The word which they heard , Heb. 4. profited them not , because it was not mixed with faith in them that heard it . It is faith that is all in all , that giues acceptation to all our seruice wee doe vnto God , Heb. 11.6 . and without faith it is impossible to please him .

But how may I know that my faith is true , and such a faith as is proper and peculiar onely to the elect , and not that common faith which may be in a common Protestant ?

First , by those proper fruits that follow a true iustifying faith , not onely a ciuill life , iust dealing , outward performance of holy duties and the like , which may bee in a naturall man , and an vnbeleeuer .

But by those proper fruits of faith , which are peculiar onely to the elect ; Such as are an inward loue of God , of his Word , and Children , a willing subiection of the heart and life to Gods will reuealed , a constant communion with his Maiestie in prayer , &c. which are the proper fruits of a true beleeuer , and euermore flow from a iustifying faith .

Secondly , by our daily increase in the worke of mortification to the old man , and workes of viuification to the new , wherein the faith of a true beleeuer is daily exercised , purging the heart , Acts 15.9 . and purifying the conscience daily from dead workes , and inclining the same daily to the performance of the duties of holinesse readily and chearefully .

Secondly , this may serue to admonish euery one to labour for the truth of this grace , as for saluation it selfe , without all which , all those excellent and pretious promises , profit not at all : faith is all in all in the matter of saluation ; yea , saluation it selfe is attributed thereunto , Beleeue and thou shalt be saued ; Acts 16. where that is attributed to the instrument , which belongeth indeed to the principall efficient to shew the excellency of this grace in it selfe , as also the necessity therof in those that look for life and saluation . This is that will stid vs in the euill day , this giues vs to participate of the new couenant , and will assure our hearts of the full fruition of euerlasting life at last : Ioh. 3.16 . Verily , verily , I say vnto you , hee that beleeueth on me , hath euerlasting life : where Christ bindes his promise of euerlasting saluation onely vnto the beleeuer , with the like asseueration he doth vnto this Penitent here , Verily this day thou shalt bee with me , &c.

And last of all , this may serue for ground of comfort vnto all Gods people , that they bee not discouraged , though they finde infidelity in them ; wee haue no grace in this life in perfection , and they that haue had the greatest measure of faith , as wee haue heard , yet haue had the same mixed with doubtings and feares . And therefore it is recorded of the people of Israel , that when they were deliuered out of captiuity , they were like men in a dreame . Psal. 126. Onely wee are to take heed that wee doe not please our selues , or rest in any such doubtings , for that will bee maruellous vncomfortable , but to labour to come out thereof , and to get assurance , which is done by frequenting the publike ministery of the Word , whereby faith is begotten and increased in vs , by the reuerent vse of the Sacrament of the Lords Supper , Rom 4.11 . for that is the Seale of the righteousnesse of faith , by renewing of our repentance daily , and by keeping a more strict watch ouer our liues , whereby wee shall come daily more and more to bee settled and stablished in our holy and pretious faith .

Text. Verily I say vnto thee , &c.

The next thing wee are to obserue in Christs asseueration , is the certainty of his promise , the which to perswade this Penitent vnto , Christ is pleased to binde with a kinde of oath , verily . q. d. Thou shalt not neede to doubt , or any way call into question that I now promise vnto thee , that thou shalt be this day with me in Paradice , for I assure thee thou mayest rest vpon it , that I will make good my word therein ; though thou seest mee now without forme or beauty , forsaken of all , and accountest thy selfe vnworthy of such a mercy , Verily I say vnto thee , this day , &c.

That wee may obserue in the next place is , that

There is an vnchangeable certaintie in all Gods promises , There is an vnchangeable certainty in al Gods promises . Mat. 24. his Word shall surely bee accomplished : Heauen and earth shall passe away , but my Word shall not passe away . He is not as man , that hee should lye , or the sonne of man that he should change . Hath hee said it , and shall hee not doe it ? who hath resisted his will ? Hee is most iust in all his promises hee maketh with his seruants , and will in his due time accomplish all his iudgements threatned against the wicked , hee is yea and Amen , Reu. 2. The faithfull and true witnesse . I will not falsifie my truth ( saith the Lord ) My couenant will I not breake , Psal. 89.33 nor alter the thing that is gone out of my lips . Wee may see this in the Lords manner of dealing with his seruants , as to Abraham , Dauid , and the rest . Thou wilt ( saith the Prophet ) performe thy truth to Iacob , Mic. 7.20 . and mercy to Abraham , as thou hast sworne to our forefathers in old time . Mal. 3.6 : I am the Lord , & change not , and therefore he is called Iehouah , one , that as hee hath his being of himselfe , and from himselfe , so giueth he the being to all creatures , that haue their being , so likewise giueth he being to all his promises . This is that Iosuah obserueth concerning the Lords promises made vnto the people of Israel , Ios. 21.44 . There fayled nothing of all the good things which the Lord had sayd vnto the house of Israel , but all came to passe . We may see this in that first couenant and promise God made with Adam hauing sinned , Gen. 3 15. The seede of the woman shall bruise the Serpents head ; what though the same promise seemes to be forgotten , it being almost 4000. yeeres after , wherein God made the same good . Gal. 4.4 . Yet when the fulnesse of time was come , God sent his Sonne . Wee must not tye the Lord to any time when to helpe , hee knoweth the fittest and the best time to relieue his distressed seruants .

Neither are we to be discouraged , though we be no by and by deliuered out of miserie . The people of Israel were promised deliuerance out of captiuitie , yet it was a long time first . Dauid was delayed so long , before deliuerance came , as that hee crieth out , Psal. 13. How long wilt thou forget me ? God dealeth with men herein as a Physitian dealeth with his Patient , when he requireth wine in the fit of a burning Feauer , I will not giue it , saith hee , not because he will neuer giue him wine , but because hee knoweth when it is best to giue it , thus dealeth hee with his seruant , making choice of the most seasonable time to send comfort .

And as the Lord will in his due time make good his promises vnto his children ; so will he also make good those his denuntiations of iudgements against the wicked . What became of his denuntiation against the old world in the dayes of Noah ? Gen. 7. As God had a time to threaten , hee had a time also to punish . What became of that iudgement the Lord threatned against Iericho , Ios. 6.26 . that the man should bee accursed of God that should go about to reedifie that cursed Citie : That he should lay the foundation in the bloud of his eldest sonne , and reare vp the gates thereof in the bloud of his youngest sonne . What though this Iudgement seemed to be forgotten many hundred yeares , did not the Lord make the same good afterwards in Hiel ? 1. King . 16.34 . And so likewise concerning the Prince of Samariah , that would not beleeue the Prophet , touching that plentie the Lord would giue in that City , 2. King . 7. the iudgement threatned for his incredulitie was afterwards inflicted vpon him .

Though the Lord bee full of lenitie , to keepe off his hand a long time from the wicked , yet all his iudgements shall bee accomplished in their season ; and in the end the Lord will pay them home . For whatsoeuer hee hath said in his Word shall surely come to passe . Though it go well with the wicked a while , and they flourish like a greene Palme-tree , though their Cow calue in due season , though they haue riches , and leaue Inheritances to their babes ; yet there is a day of reckoning , when all things that God hath threatened shall be accomplished .

And the reason hereof may be drawne from the vnchangeablenesse of Gods nature . Mal. 3.6 . I am the Lord and change not . Cursed Balaam can acknowledge this truth , perceiuing in himselfe how hee was led by an ouer-ruling hand to blesse Gods people when hee faine would haue cursed them . God is not ( saith he ) as man that he should lye , Num. 23.19 . neither as the sonne of man that he should repent . Hath he said , and shall he not do it : hath he spoken , and shall he not accomplish it ? Hee is ( saith Iob ) of one minde , and who can turne him ? Iob 23.13 . He doth what his minde desireth .

Secondly , God is a God of power , able of himselfe to performe and bring to passe whatsoeuer the purpose of his will is ; for which cause he is called the God of might : able to do whatsoeuer hee will in heauen and earth . So saith God of himselfe to Abraham , I am God all-sufficient . Gen. 17.1 . The same saith he to Iacob , Gen. 35.11 I am God all-sufficient , grow and multiply . Our Sauiour Christ saith , Mat. 19.26 With God all things are possible . Most plentifull be the places that commend vnto vs the power of God , and all to shew that nothing can hinder him from executing the purpose of his owne will .

Seeing then that there is such an vndoubted certaintie in Gods Word , both in respect of his promises made vnto the godly , as also in respect of his threatnings denounced against the wicked . This may serue for ground of singular comfort vnto the godly . For hereupon may they stay themselues in a comfortable expectation of all those promises he hath made vnto them in his Word . How many prophecies and promises hath the Lord already fulfilled for his Church and people , which were neither in the power of Sathan , nor in the craftie deuices of wicked men to make frustrate . Such as are the manifestation of Christ in the flesh ; the calling of the Gentiles , &c. So shal it be touching all those promises that are not yet accomplished . Such as are ,

The calling of the Iewes ; what though now they be cut off for a time , through their vnbeleefe , Rom. 11. God hath promised to graft them in againe ; and he will make good his promise .

The ouerthrow of Antichrist , That hath made all Nations drunke with the wine of her fornication : What though now she sit as a Queene , and saith , I shall see no more sorrow , God will bring her plagues vpon her in that day , when he will visit her in wrath , and render vengeance vpon her , for all her spirituall whoredomes she hath committed , and innocent bloud of the Saints she hath shed .

The resurrection of our bodies , what though now they moulder to ashes , and taste of corruption , they shall not perish in corruption , but the Lord Iesus shall raise them vp in the last day , and make these vile bodies of ours like vnto his glorious body .

The comming of Christ to iudgement ; What though the cursed Atheists of the world say , Where is the promise of his coming , for since the beginning all things continue alike ? 2. Pet. 3.4 . Yet the day of the Lord will come as a Thiefe in the night . And hee that hath promised to come , will come , and will not tarry .

Yea , for whatsoeuer we haue a promise , say , I know whom I haue beleeued . 2. Tim. 1.12 His word is vnchangeable as himselfe is , who is truth it selfe , and cannot lye .

And as this yeelds matter of comfort and consolation vnto the godly , in the vndoubted expectation of his promises that are yet to come ; So serues it also to set out vnto vs , the miserie of all wicked and vngodly men , euery impenitent and hard-hearted sinner , for God will not dally with vs , but will in time make good all his threatnings hee hath denounced against sinne and sinners ; for God is vnchangeable , true in the one , as in the other : he tendereth his Iustice as he regardeth his mercy . Oh the miserie of euery impenitent and hard-hearted sinner , that lieth in sinne , and so vnder the curses of the Law , hee is as sure one day to partake of the same , as if he were vnder them already . And indeed if the question were asked , what difference there were betwixt the damned in hell , and the impenitent on earth : I know none other but this , the one is a reaping the reward of sinne , the other is a heaping vp of wrath against that day : the certaintie of iudgement is to them both alike . O that all wicked and vngodly men could but see their happinesse , that that day is not yet come vpon them , but that the Lord doth yet affoord them a season of grace , and time to repent in ; and that they would remember Solomons Prouerbe , A prudent man foreseeth the euill , Pro. 12.3 . and hideth himselfe . It is righteousnesse that deliuereth from death . Whereas Riches auaile not in the day of wrath : Pro. 11.4 . nor no outward thing can profit in the euill day .

Text. Verily I say vnto thee .

As Christ was pleased to compassionate this man in this time of his miserie , pardoning his sinnes , and receiuing him into fauour ; so he would haue him perswaded of his loue herein , and no way to doubt or question the truth of his promise . Verily I say vnto thee ,

Gods children as they haue Gods Word to assure them of the pardon of their sinnes vpon their repentance , Godly must labor to be perswaded of Gods loue towards them . so it is his pleasure that they should beleeue the same his promises vnto life and saluation , and no way to doubt of the truth thereof . This is the tenure of that couenant of grace God makes with his Church . This shall bee my couenant , Ier. 31.33.34 . I will make with the House of Israel , after those dayes , saith the Lord , I will put my Law in their inward parts , and write it in their hearts , and I will be their God , and they shall be my people , &c. And they shall all know me from the greatest of them to the least of them . It is the speech of the Spouse that speaketh thus , My beloued is mine , Can. 2.16 . and I am his . The Church there was throughly perswaded of Christs loue : againe , Behold ( saith Saint Iohn ) what loue the Father hath shewed vnto vs , 1 Ioh. 3.1 . Ver. 2. Ver. 14. that we should be called the sons of God . Now we are the Sonnes of God , &c. and hereby wee know , &c.

But this Thiefe might know this , because Christ did assure him of the certaintie of his saluation : but what is that to vs , doth it therefore follow that we may ?

Yes verily this comfort is not intayled and appropriated to this Penitent onely , but he would haue all his seruants to make their calling and election sure , 2 Cor. 13.5 and to work out their saluation in feare and trembling ; and for the further clearing of this truth , consider

First , that the promises of God howsoeuer they be made in generall tearmes , euery one is bound to make a particular application thereof vnto himselfe . As in Princes Lawes and Proclamations , all the Subiects stand bound to take notice ther of , and to make a particular application thereof vnto himselfe , as if the same law were made for his owne person . Euen so the Gospell and the promises therein made vnto the faithfull , runne in generall to all beleeuers . Now euery soule that would haue the comfort thereof , must make the particular application thereof vnto himselfe , according to that of the Prophet , Hab. 2.5 . The iust shal liue by his owne faith .

Secondly , euery one shall bee saued by a particular faith of his owne ; no man can bee saued by another mans beleeuing , no more then one man can bee nourished by another mans feeding . The iust shall liue by his owne faith . No faith is of that nature that it is euer exercised about applying of Christ , his merits , his righteousnesse and obedience to the soule of euery true beleeuer .

Thirdly , the Lord to this end hath giuen vs his Sacraments which are called the Seales of the righteousnesse of faith , Rom. 4.11 and these we know are deliuered in particular to euery one , thereby to assure him of Christ , the pardon of his sinnes , and the saluation of his soule in particular .

The vses follow .

This serues then in the first place to let vs see what an vncomfortable Tenet that is in the Church of Rome , that teach and hold that no man in this life can attaine to any assurance of his saluation , other then coniecturall , vnlesse it bee made knowne vnto him by speciall reuelation ; nay , more by the Councell of Trent , he is in danger of an Anathema , that is , to be accursed , that shall affirme that hee is assured of his saluation . He that will be a Papist , is bound by the rule of that religion , to the end and period of his dayes to liue in suspence , a most vncomfortable religion , and then the which , what more vncomfortable Doctrine , it being the break-necke of all true comfort vnto a Christian soule .

We teach and hold that a Christian may doubt , which is not his vertue , inasmuch as doubting is opposite vnto faith , and therefore if the one bee commanded , the other must needs bee forbidden . They teach & hold that we must doubt , and let him be assured , saith the Councell , if hee either thinke or indeuour any certaintie or assurance . Miserable comforters are they , as Iob saith of his friends : and herein what doe they else , but rob God of his glory , and depriue a Christian soule of his chiefest ioy .

Now I would not be mistaken , as though I meant that the comfort and assurance of a Christians saluation , were so firme and certaine , as that the same were neuer intermixed , and ouer-clouded . There is no such assurance in this life to bee looked for , nay rather Gods people haue felt much feare and doubtings in themselues . Hezechias complaines , Esa. 39. that the Lord had bruised his bones like a Lyon . And Dauid is full of complainings , Psal. 31.22 Psal 77.7 . I am cast out of thy sight , will the Lord shew no more fauour ? and hath hee shut vp his louing kindenesse in displeasure ? And againe , Psal. 69.3 . My eyes faint for wayting so long vpon my God . Nay , I dare adde this further , that hee which neuer doubted of his saluation , had neuer true faith to beleeue aright the pardon of his sins , and the assurance of his saluation , for hadst thou faith , thou mightest assure thy selfe that Sathan would winnow thee .

But what manner of assurance then is this you speake of ?

Not an assurance that is free from doubtings and feares , but such an assurance that labours after assurance . Assurance that wrestles and combats with doubtings and feares . It ●s the wisedome of God by this meanes to settle and stablish the hearts of his seruants . A man that hath newly planted a tree , will bee euer and anone shaking of it , not purposing to ouerthrow it , but to settle it the more : and thus the Lord by suffering the faith of his chosen sometimes to be shaken , will haue their hearts rooted and grounded in him , whilest they learne to deny themselues , and to rest in him their strength .

Secondly , seeing it is the pleasure of our good God , thus to cheere vp the hearts of his chosen in their Pilgrimage here , to fill their hearts with such ioyes , and to giue them such secret and sweet raptures in the sence of his fauour in his Sonne , whereby with the Spouse they role themselues vpon the beds of roses , Can. as she confesseth , and that to cause them so much the more cheerefully to serue him . This may serue for our instruction to try our hearts , and to see whether the worke of grace and of faith be wrought in vs . It is the aduice of the Apostle , 2 Cor. 13.5 Proue your selues whether ye be in the faith : & how shall we doe this , but by making particular application vnto our selues of those things wee beleeue . In the matters of this life it is euery mans care to deale vpon certainties , for tenures of lands , for Conueyances , Leases , &c. Councell is entertained , and euery word therein is scanned , men will not deale but vpon good grounds . But alas , for the matter of our chiefe inheritance , how simply doe men deale therein , they are content to rest vpon a bare hope , and thinke that a Lord haue mercy vpon mee , will serue the turne . What meaneth the Apostle to say , Giue all diligence to make your calling and election sure : but to shew that a Christians chiefest care must be for this .

But how may a man come to this assurance of his saluation ?

Wee must get good euidence and assurance of our faith in Christ , for so saith the Apostle , As many as beleeued in him , Ioh. 1.12 . to them gaue he this power to be made the sonnes of God , euen to them that beleeue on his name . And againe , We are saued by faith . No man can haue the spirit of adoption , that wants faith to beleeue .

Now for the obtayning of this grace of sauing faith , the ordinary meanes is the preaching of the Word : Rom. 10.17 faith commeth by hearing , and the Gospell is called the word of faith : vpon that then wee are to attend with all care and diligence , as we looke to get faith , and so consequently , the saluation of our owne soules .

Secondly , the Apostle giues this note how to know our adoption , and so consequently whether wee be in the state of saluation or not , Rom. 8.16 . His spirit beareth witnesse to our spirit , that we are the sonnes of God .

Now concerning this testimony of Gods spirit , I will not make my selfe so skilfull to define what it is , it is better felt then exprest . The Prophet cals it The hearing of a voyce behinde vs , Esa. 38.21 . whereby the heart comes to be perswaded of it reconciliation with God .

But how shall I know that my perswasion is not presumption ?

There be two speciall markes whereby we may distinguish betwixt them .

First , that vndoubtedly is the voyce of Gods spirit , when comfort and assurance is felt in the heart , after such time as the heart hath first beene humbled and cast downe in the sight and sence of sinne ; Psal. My heart ( saith Dauid ) is as waxe , it is molten in the middest of my body , for in the time of a mans securitie , when hee hath little or no apprehension of sinne , then for a man to hope well , and to conclude of his owne saluation , is no strange thing ; nothing is more vsuall in the world amongst meer naturall men that neuer felt the smart of sinne , then to bragge and boast of this assurance of saluation : but alas , they raise vp this building but vpon a sandy foundation , which will neuer stand in the time of tryall : for it is Gods manner of dealing vsually in this work of mans saluation , to lay full low , whom hee intendeth to aduance full high ; by sorrow to bring them vnto ioy , by death to bring them vnto life , and by their humiliation for sinne , to bring them to glory : so that when a man hath once truely felt the smart of sinne , when a man hath once combated with Gods wrath , and the terrors of hell haue possessed his soule , here is a good foundation to build the hope of heauen vpon , for humiliation is the ground of exaltation , and after this to stay a mans selfe vpon the promise of God in Christ , is vndoubtedly the voyce of Gods spirit , a token of true comfort , and a note of true ioy .

Secondly , when comfort ariseth from the comfortable vse of the meanes God himselfe hath appointed , such as are the preaching of the Word , the reuerent vse of the Sacrament , prayer , reading of the Scripture , meditation , &c. for the Lord is euer a maintainer of that course which hee himselfe hath sanctified and set apart to the same end : so then try thy assurance thus , hath it beene layd in godly sorrow for sinne ? hast thou attended the poasts of the Lords Sanctuary , &c. This is vndoubtedly the voyce of Gods spirit , and not of presumption . But if on the contrary part , thou neuer yet feltest such griefe of heart for sinne , thy conscience did neuer yet torment thee in the sight and sence of sinne , neither hast thou euer had any delight in the Lords Sabbaoths , nor the duties of holinesse , &c. O deceiue not thy own soule , thy hope of heauen , of eternall life and saluation is meere presumption , and no true assurance .

Thou shalt be with me

2 To whom . The next thing wee are to obserue , is the person to whom the promise is mad● , and that is the Penitent that had confessed a good confession , and h●d giuen so good testimony of his faith in Christ , acknowledging his deitie at this time , when all the world despised him , and resting on him alone for life and saluation , to him is the promise made , Thou shalt be with me .

Whence we may note first of all , The prayers of the godly very effectuall with God . The wonderfull force of the prayers of the godly , how powerfull and effectuall the same are with God . Such as lay a good foundation in humiliation for sin , and haue laboured by true repentance their reconciliation with the Almightie , these are they that preuaile most of all with God in prayer . See we this in the example of this poore Penitent , who hauing giuen good testimonie of his true repentance and conuersion vnto God , how powerfull is he in prayer , what a gratious answer doth the Lord giue vnto him , Verily , thou shalt bee with me . The best way to haue our wills satisfied and our requests granted , is to be godly , for to such is the promise made . Psal. 145.18.19 . God is neare to all that call vpon him , yea to all that call vpon him in truth . Hee will fulfill the desires of those that feare him , he also will heare their cry and will helpe them . We may see this in the Lords mercifull dealing with the people of Israel , who being sore oppressed by the Canaanites , who tooke of them prisoners , they humbled themselues , and besought the Lord , and the Text saith , The Lord heard the voyce of Israel . Num. 21.3 . Yea the Lord to testifie that his readie disposition , to h●are and to grant the prayers of his seruants , declareth by his Prophet , saying , Before they call I will answer , Isa. 65.24 . and whilest they speake I will heare . Thus Dauid , Psal. 120.1 I called vpon the Lord in trouble , and he heard me . The faithfull being suters vnto God , are alwayes sure of good successe , yea many times aboue that they aske or thinke , as wee shall see hereafter in this Penitent , that the Angell telleth Cornelius , a godly man , Act. 10.4 . that his praiers were heard . Yea the more Gods people can get their hearts to be broken and humbled in the sence of their sinnes , the more powerfull and effectuall are their prayers with God . A broken and contrite heart , Psal. 51.17 . O God , thou wilt not despise . This Dauid found by comfortable experience in himselfe , that when in the pride of his heart hee had numbred the people , for whose sinne the Lord sent that grieuous plague vpon them . When hee humbled himselfe , before the Lord , confessed his sinne : 1. Chron. 21.17.27 . It is I that haue sinned : But what haue these sheepe done ? How suddenly vpon this did the Lord command the Angell to put vp his sword ? When Israel was in great affliction and distresse , still They cried vnto the Lord in their troubles , and the Text saith , Psal. 107.10 . He deliuered them out of their distresse . How powerfull were the prayers of Moses against the Amalekites , Exod. 17. that Israel preuailed all the while the hands of Moses were held vp , and he besought the Lord in the behalfe of the people : Yea Ioash doth acknowledge that the prayers of Elisha , 2. King . 13.14 . an holy Prophet of God , stood his kingdome in more stead , then all the chariots and horsemen of Israel could do .

Neither is this to be wondred at , that the prayers of the faithfull are of this force with God to preuaile with him . For ,

First , God giueth vnto his chosen ones the Spirit of supplication and prayer ; Zach. 12. Which doth so enable the faithfull vnto this duty , that they will haue no nay , or receiue no repulse at Gods hand , according to that of the Apostle ; 1. Ioh. 5.14.15 . This is the assurance we haue in God , that if we aske any thing according to his will , he heareth vs . And if we know that he heareth vs , whatsoeuer we aske we know that we shall haue the petitions we desire of him .

Secondly , to comfort the hearts of his seruants , and to minister vnto them a comfortable expectation to be heard in praier , he is pleased to passe his promise out of his owne mouth , and to assure vs by his owne word , that we shall obtaine our desires , saying , Aske , and ye shall haue : seeke , Mat. 7.7 . and ye shall finde : knocke , and it shall be opened vnto you . For euery one that asketh , receiueth , &c. This is indeed the very ground-worke and foundation of the Christian prayer , namely , Gods promise , which is as true and vnchangeable as himselfe is , without which wee could neuer so confidently come vnto him .

But many of the godly haue praied much and often vnto God , and yet the Lord seemeth not to heare nor to answer ?

God doth not forget his seruants , though for a time he defer to answer . God made Abraham a promise of a sonne by Sarah , this Abraham expected , ten , twentie , yea almost thirtie yeares , who would haue thought all this while that God had forgot his promise ? but yet we know at last in a seasonable time God remembred the couenant and promise that he made with Abraham , and Sarah had a sonne . The Lord promised the posteritie of Abraham the Land of Canaan , yet in what a miserable bondage were they in , in Egypt vnder Pharaoh , and that for the space of foure hundred and thirtie yeares ; who would not haue thought that surely God had not remembred his promise to Abraham ? yet at last the Lord brought them out with a mightie hand and stretched out arme .

But what might be the reason of the Lords dealing with his people after this manner ?

Doubtlesse God delayeth to answer the requests of his seruants till a more seasonable time ; like a skilfull Physitian , whom when his Patient being sicke of a burning Feauer , shall aske wine , will not giue it him , knowing indeed that that is no time to drink wine . The Lord , in whose hands are times and seasons , chuseth euer a fit time to answer the requests of his seruants .

Secondly , the Lord will haue many times the case of his seruants desperate ▪ and they themselues past all hope of deliuerie , in respect of any humane helpe ; to the end his owne power , loue , goodnesse and mercy should bee acknowledged in sending vnto them vnexpected deliuerance . How could the Iews but acknowledge Gods goodnesse towards them in the time of Hester , when they were all appointed vnto death , when besides all hope the Lord sent them deliuerance ? How could Israel but acknowledge his mightie power and stretched out arme , when they came out of the land of Egypt , when the Sea was before them , the Egyptians behinde them : the mountaines on each hand of them , and they left voide of all humane helpe and meanes to escape ? Exod. 15. Now was it a seasonable time for the Lord to steppe in , that his owne power and stretched-out arme might be seene . At what a low ebbe did the Lord bring Daniel , Dan. 3. and those three worthies , when one in the Lyons den , the other in the fierie fornace , when all hope of deliuerance was past , and humane help failed , then was his power most seene , and then was deliuerance most seasonable .

Thirdly , in Gods delayes then is there a seasonable time for the exercise of all those graces that hee hath betrusted his seruants withall , such as are , patience , faith , hope , &c. For it is the storme that proues the Mariner ; and the battell , the Souldier : whose experience and valour till then cannot be knowne .

If the prayers of Gods seruants be thus powerfull and effectuall with him , This may be a notable incouragement for all Gods people , to be frequent in this dutie , and to be incessant in their prayers , and not to giue him ouer , though wee be not answered at first . No doubt Hanna and Zachary had often prayed for children , yet obtained not . Notwithstanding they prayed still , and at last the Lord heard them . So Daniel he was in heauinesse three weekes of dayes , Dan. 10.12 and to his thinking God heard him not , yet the Lord heard him indeed from the first day , as hee said to Daniel , From the first day that he had set his heart to vnderstand .

Paul when the pricke of the flesh was giuen vnto him , the messenger of Sathan was sent to buffet him ; hee therefore besought the Lord that it might depart from him . But he receiued this answer , My grace is sufficient for thee , 2 Cor. 12.7.8.9 . my power is made perfect in thy weaknesse . Paul was heard though not at the first : and therefore when wee shall pray for some blessing of the Lord , which we stand in need of , or when we shall craue power of the Lord ouer some vnruly affection of ours ; though we haue not answer by and by , yet wee are not to leaue off . This Christ teacheth vs when he saith , Shall not God auenge the elect , that cry day and night vnto him ? Luk. 18. Marke there Christs sweet application of that vnrighteous Iudge , to teach vs to continue our suites , and to hold out , and then we shall not misse in the end .

Secondly , this shewes the happie priuiledge of Gods Church and people , that no man should say , Mal. 3.14 . It is in vaine to serue the Lord , and what profit is it that we haue kept the commandements , and haue walked humbly before him ? It is sure to go well with them , they are in great credit & esteeme in the Court of heauen ; they are all Fauourites to the great King of heauen and earth , and he hath commanded such at all times , to haue free accesse vnto him , and to inlarge their desires with a promise of a gracious answer , Ioh. 16.24 . Aske ( saith our Sauiour ) and ye shall receiue , that your ioy may bee full . What though for a time they lie vnder troubles and sorrowes , miseries and afflictions , Rom. 8.37 . Are they not herein more then conquerours through him that hath loued them ? The present miseries of the faithfull cannot hinder their happinesse , but through the Lords goodnesse they shall make way to their euerlasting felicitie .

Let all Gods people then walk worthy of this calling , and take heed that they no way forfeit his fauour and loue . There is no comfort like vnto this in this life , at all times to haue free accesse into Gods presence , and to haue a comfortable returne of our prayers , to obtaine health in sicknesse , rest in trouble , safetie in danger , ioy in sorrow , comfort in aduersitie , yea hope in death , and assurance of future happinesse with this Penitent here when wee depart hence : then the which what greater royalties and priuiledges can there belong to any ?

Thirdly , seeing all the faithfull are thus sure of audience , and a comfortable returne of their praiers at all times ; This may prouoke all Gods people to be frequent in this dutie , The righteous cry , and the Lord heareth and deliuereth them out of all their troubles . And againe , Psal. 81.10 . The Name of the Lord is a strong Tower , the righteous flie vnto it , and are helped . The Lord doth call vpon vs that we should call vpon him . Psal. 50.15 Call vpon mee in the time of trouble , and I will heare thee , and deliuer thee . This is the onely refuge of a Christian in time of trouble and distresse . Onely care must be had , that wee be earnest and constant in our sutes , For the prayers of the righteous auailes much , Iam. 5.16 . if it be feruent . God deliuereth the poore when hee crieth . Psal. 72.12 . If wee would haue hearing , there must bee crying . God poureth forth flouds of grace : But vpon whom ? Isa. 44.3 . On the thirstie ground . Indeed many pray , and preuaile not , because they do it so drowsily and carelesly , the Lord defers to keepe them , because they are not fit for helpe , they striue and wrestle not with God as Iacob did , and this is the reason that the godly many times are not answered in prayer .

Thou shalt be with me Text.

Many were the offences of this man , and of long continuance , yet mercy in a moment taketh them all away : very sweet and comfortable may our lesson be ,

That the sinnes of the Peni●ent cannot hinder their saluation , The sins of the Penitent cannot hinder saluation . but the Lord is mercifull to great sinners when once they come to see their sinnes , and truely conuert and turne vnto him ; wee may see the truth hereof in this present example . Here we haue an example of humane frailtie , of a man led by the sway and swinge of his owne corruptions , one that had runne riot a long time , liuing by rapine , cruelty , cutting of throats , shedding of bloud , and in all manner of excesse , without God in this world , led by the god of the world , yet now at last receiued into fauour . It skils not what our sinnes are , or how great they haue beene , but how true our sorrow and vnfained our repentance is : repentance going before , mercy euer followeth after . This the Prophet teacheth in the name of the Lord , Wash you , make you cleane , put away the euill of your doings from before my eyes , cease from euill , &c. Come now and let vs reason together saith the Lord , Though your sinnes be as scarlet , they shall be as white as snow , and though they he red like crimson , &c. The same the Lord declareth by his Prophet Ezechiel , Eze. 18 21 22.23 . where he saith , If the wicked will turne from the sinnes he hath committed , and keepe my statutes , and doe the thing that is lawfull and right , he shall surely liue and not dye . This truth is further cleared by that of Iob , God ( saith hee ) looked vpon men , Iob 33.27.28 . and if one say I haue sinned and peruerted righteousnesse , and it doth not profit me , he will deliuer his soule from going into the pit , and his life shall see the light . Yea , this is the thing that Salomon prayeth for in that excellent prayer of his at the dedication of the Temple , If they turne vnto thee with all their hearts , 1 Reg. 8 47 in the land to the which they be carried captiues , and returne , and pray vnto thee saying , We haue sinned , wee haue transgressed and done wickedly , then heare thou their prayer in heauen , &c. Consider the example of Manasses , 2 Chro. 33 12.13 . how desperately wretched and sinfull soeuer hee had beene , yet in his captiuity , returning vnto the Lord with all his heart , found mercy with him . Of Peter that denyed his Master , Luk. 17 48 Act. 16.26 . of Paul that persecuted the Church , of Dauid that committed Adultery and Murther , of Salomon that fell to idolatry , of Mary Magdalene , out of whom were cast seuen deuils , of the Iewes that crucified the Lord of life , Act. 2.37 . of the Iaylour , &c. All which repenting of their sinnes , and returning from their iniquities , had their sinnes pardoned , and were themselues receiued into fauour : neither is this a thing to be wondred at , for ,

First , consider that it is a thing agreeable to Gods iustice , that he should be gratious and mercifull to those that truely repent , for so saith the Apostle , If wee confesse our sinnes , he is faithfull and iust to forgiue vs our sinnes , and to cleanse vs from all vnrighteousnesse . Vpon this ground , the holy Apostle tearmes that which God will bestow at the day of account vpon the elect , a Crowne of righteousnesse , and that which shall be conferred vpon them by that righteous Iudge , not because the workes of the faithfull are meritorious , as the glosse of the Papists is vpon that place , but because of the Lords mercifull promise made vnto euery true beleeuer in Christ , and hauing made himself a debtor by promise ( saith an Antient ) it is agreeable to iustice that he should performe the same .

Secondly , to haue sinne pardoned , is a speciall priuiledge of the Church , and the members of it onely . Esa. 33.24 . Thy people that dwell there shall haue their iniquities forgiuen : Yea , it is part of that promise God hath made to those that are within the couenant . The dayes come saith the Lord , that I will make a new couenant , for I will forgiue their iniquitie , and remember their sinnes no more .

A third reason may bee taken from the nature of true repentance , which doth as fully blot out sinne out of Gods account , as if the same had neuer beene committed , for whereas sinne is a debt , forigue vs our debts ; Repentance is a cancelling of that band , and a discharging of that debt .

Seing then that the sinnes of the penitent cannot hinder their saluation , this Doctrine may bee a Noahs Doue , a messenger of glad tydings vnto the godly , and that which may yeeld singular comfort to euery penitent sinner . Is thy heart truely humbled in the sence of thy sinnes ? is it thy chiefest griefe and sorrow that thou hast offended so good and so gratious a God and Father in Iesus Christ ? doth thy spirit droope and groane vnder the burthen of thy transgressions , so as thou abhorrest thy selfe with Iob , Iob 42.6 . and repentest in dust and ashes ? Thou canst passe the sentence of condemnation against thy selfe , acknowledging that if the Lord should doe thee iustice , he might iustly condemne thee for euer . Consider then for thy comfort , this being thy case , God cannot with-hold from thee comfort , it cannot stand with the rule of iustice to deny thee mercy . Nay , more , thou mayst in a holy boldnesse challenge God of his word and promise , which it cannot stand with his honour and iustice not to performe . God should not be iust in his promises , if he should not pardon the sinnes of the penitent .

O how may this comfort the hearts of such as mourne in Sion , that hang downe their heads as being ashamed to lift vp the same to heauen , that goe mourning all the day long ; let such comfortably apply this doctrine vnto themselues . Thou desirest nothing more in all the world , then Gods fauour , his countenance & grace , and it is thy greatest griefe that thou inioyest it not : Remember to thy comfort , Christ will not quench the smoaking flaxe , Mat 12.20 nor breake asunder the bruised reede ; he can as well deny himselfe , and cease to be God , as to deny mercy to those that truely see their sins , are humbled for them , and sue vnto him for the pardon of the same . And for thy further comfort herein , consider that thy sins , whatsoeuer they haue beene , haue beene but the sinnes of a poore , weake , and fraile man , and the mercy thou shalt haue in the pardon of them , is the mercy of a God , euen of a God of mercy , betwixt which there is no comparison .

But doth not God without repentance , grant remission of sins , how then is remission of sinnes , saluation , and eternall life his free gift ?

I answer , that remission of sins , and eternall life , is his free gift .

First , because howsoeuer they are not giuen without repentance and faith , yet they are not giuen for these things sake .

Secondly , euen these gifts and graces , truely to repent , and to beleeue , are not of our selues , neither are they common to all , but they come from God , prouing ( saith the Apostle ) if at any time God will giue them repentance vnto life . 1 Tim.

Thirdly , repentance and faith are requisite not to shew for what , but rather to shew to whom remission of sinnes , and eternall life doth belong and appertaine , and serue to qualifie Gods people for the promises of life and saluation .

Secondly , seeing that repentance for sinne doth thus qualifie a man for remission of sinnes , and so for life and saluation : it shall then bee our wisedome to labour for repentance aboue all things in the world , to lay hold vpon the opportunitie of grace offered , and speedily to returne , not to deferre the same from day to day , lest our hearts come to bee hardened through the deceitfulnesse of sin : take wee heed that wee doe not abuse his patience and forbearance , or take occasion of libertie to turne this grace of his into wantonnesse : Rom. 2.4 . Rom. 6.1.2 Shall we sinne ( saith the Apostle ) because grace should abound ? God forbid . Nay rather let vs know that they that wait vpon lying vanities , Ion. 2.8 . forsake their owne mercy . The longer that any remaine in the mire of sinne , the faster they sticke therein ; God will not at all times offer the like mercy , Reu. 3. neither will he euer stand and knocke at the dore of our hearts ; let vs then lay hold vpon the opportunitie offered , lest our repentance at last come too late .

Thirdly , seeing wee haue such a mercifull God & louing Father , that is so ready to shew mercy , and to receiue vt into fauour vpon our true repentance ; Let vs labour to bee like vnto God , and shew that wee are children of such a Father , by our long sufferance towards our brethren that iniure vs . There is no one thing that doth more manifestly declare the image of God to be renewed within vs , then this propensenesse and ready disposition to forgiue the iniuries of our brethren .

How earnestly doth the Apostle perswade vnto this duty , when he saith , Put on therefore as the elect of God , holy and beloued , bowels of mercy , kindenesse , humblenesse of minde , meekenesse , long-suffering , forbearing one another , &c. And to this end Christ propoundeth that parable in the Gospell , of the King taking account of his seruants , and therein shewes the mercifull dealing of him that had ten thousand talents forgiuen him , yet would take his fellow by the throate for tenne talents ; and therein will teach vs that if we would haue pardon at Gods hand for the greater , wee must forgiue the lesser , whereas such as wil not forgiue the iniuries of others , this shewes that they are stamped with the very image of Sathan , who was malitious and a murtherer from the beginning , and indeed there shall be iudgement mercilesse to him that sheweth not mercy .

Shalt be with me

Here wee haue the promise it selfe , Text. 3. Promise it selfe . which is to be with Christ in his glorious kingdome . That in as much as by faith he was able to discerne Christs Deity in this base and low degree of his humiliation , and by a liuely faith did rest on him alone for life and saluation . Christ will not suffer his faith to faile , nor himselfe to bee disappointed of the end thereof , but grants him his hearts desire . Verily thou shalt be with me . The Instruction is ,

That they that in miserie seeke vnto God , They that in misery wait vpon God , shall not misse of comfort in the end . and rest on him , shall bee sure of comfort in the end . There is no labour lost in seeking and seruing of him , but howsoeuer their present miseries are great , yet as Mordecai said to Hester , Deliuerance will come . Let thy heart be in the feare of the Lord continually ( saith Solomon ) for surely there is an end , Pro. 23.17 . and thy hope shall not bee cut off . So Dauid , Marke the vpright man , Psal. 37.37 and behold the iust , the latter end of that man shall bee peace . Pro. 11.7 . Whereas the hope of the wicked shall perish . And as Iob saith , Iob 27.8 . What hope hath the hypocrite when God shall take away his soule ? Meaning indeed hee hath no hope . And againe , There is no peace to the wicked , Isa. 48.22 . saith my God . So that the condition of Gods people , euen in their deepest aduersities and miseries , is farre better then the condition of the wicked , in their chiefest prosperitie : For the one is sure that the end of his life will end his misery , and finish his sorrow , and enter his possession of euerlasting felicitie . Whereas the candle of the wicked at last shall be put out , and their fleeting pleasures which they haue had for a time heere , shall bring at last an eternall weight of torment , as our Sauiour saith , Woe to you that laugh , Luk. 6. for you shall waile and weepe . Would we haue some examples for the further clearing of this truth ? How many miseries did the Israelites go vnder , and that for the space of foure hundred and thirtie yeares , yet at last the Lord gaue them rest in the promised Canaan ? How long was Dauid persecuted before he came to the kingdome , and after , yet at last the Lord gaue him rest ? Againe , how sore were his inward feares and terrours by reason of sinne , yet at the last filled with comfort ? How dealt the Lord with Iob , both in respect of his outward man , and temporall estate , of a great Prince the Lord brought him to the dunghill . And for his soule , doth hee not often complaine , that God Had set him as a But to shoote at . And that the Arrowes of the Almighty had drunke vp his spirits , yet at last dyed peaceably ? And there is reason for it .

First , the Lords owne promise , Call vpon mee in the time of thy trouble , Psal. 50.15 and I will heare thee , and deliuer thee . Which promise of his the Lord hath euer made good from time to time , putting an end at last vnto the miseries of his seruants , and giuing them rest : and in this regard there is nothing in all the world more sure and certaine , then the good successe of the hope of Christians , it neuer misseth of that it aymeth at , for their hope which is the Anchor of the soule , hath faith for the ground of it , Rom. 5.5 . whereupon it fasteneth it selfe . And further , Gods truth and faithfulnesse to assure them of the truth thereof .

Secondly , it is God that inclineth the heart to seeke him , and causeth the soule so to hunger and thirst after him . All which are cleare demonstrations that the Lord hath a purpose to giue them comfort at last . Vpon this verie ground Dauid concludeth the helpe and deliuerance of Gods people in distresse , Psal. 10.17 . Lord ( saith he ) thou hearest the desire of the poore : thou preparest their heart , and thine eare inclineth thereunto .

Thirdly , God delaying to helpe his seruants by and by in time of miserie and distresse , doth prouoke them to pray so much the more earnestly and frequently vnto him , drawing away the heart from the world , and causing the soule to haue the more secret communion with the Almightie , and so must needs bring comfort in the end .

Seeing then that those that seeke vnto God , and wait vpon him , shall haue comfort in the end , as we see in this poore Penitent here . This may serue then in the first place to stay the godly in the time of their sorest trials , not to despaire , not to murmure , repine and complaine , as if their case were desperate : For in due time they shall reape , if they faint not . What though for a time they beare the burthen and the heate of the day , when the Euening commeth they shall not misse of their reward ; and then they shall see , and acknowledge with the Apostle , Luk. 21.18 That these light and momentany afflictions which are but for a season , shall bring with them an eternall recompence of reward . In the meane time let vs possesse our soules in patience : tarrie the Lords leasure , and waite vpon him ; our labour shall not bee in vaine in the Lord . After all the boysterous stormes in this life , wrestlings against sinne , Sathan , and our owne corruptions , and against malitious and wick d men , Deliuerance will come , and the godly shall find it most true in the end , that they that waite vpon him shall not bee ashamed .

Secondly , it may serue to admonish vs , that we take heed that we do not preuent the Lord , and forestall that comfortable issue we might haue of our miseries and afflictions , either by not seeking of him , when miserie is vpon vs , or by vnlawfull wayes and means to seeke to come out of them This is indeed to rob God of that honour that is due vnto him , in waiting for his helpe ; and our selues of that comfort wee might otherwise haue , of a seasonable deliuerance if we had sought and waited vpon him .

Thou shalt be with me .

That is , with the soul of Christ , for his body went from the crosse to the graue , q. d. Since thou hast confessed my name , and desirest principally the fruition of mee , thou shalt be satisfied in the thing thou desirest , Thou shalt be with me . Note hence ,

That the soules of the faithfull after this life haue the fruition of Christ , The souls of the faithfull in death are gathered to Christ . and are gathered vnto him . So soone as the soule goeth out of the body , it goeth immediately to heauen , or hell . The Scripture maketh mention but of two wayes , the broad , and the narrow , and these leade but vnto two places , either to endlesse blisse , or into Euerlasting torment ; there is a Paradise you see here for the Penitent , Luk. 23.43 . or an Abrahams bosome for a Lazarus . And there is again a Gulfe of hell for the Glutton , Luk. 16. or Euerlasting torment for the Impenitent . No third place can bee found in all the Scripture .

So Paul , I desire to be dissolued , Phil. 1.23 . and to be with Christ . The faithfull can bee no sooner dissolued , or their soules set at libertie , but they are gathered vnto Christ . As for the wicked , with Iudas they go to their owne place , Act. 1. that is , to Hell , out of which there is no redemption .

And it must needs be so , in regard that Christ is the head of beleeuers , and they are his body , yea euery true beleeuer is a member of this body . Now it is impossible that the head should be glorified , but the members must needs participate with the same glory together with the head . This Christ prayeth for of his Father , Ioh. 17.24 . Father I will that those thou hast giuen me , be with mee where I am , that they may behold my glory which thou hast giuen me .

This meereth with the doctrine of Purgatory so much vrged , and pressed by the Church of Rome , as the most gainfullest doctrine of their Church . It is wonderfull to see how the great Rabb●●s of that Church are troubled about this fire of Purgatory , both what it is , where it is , how long it shall burne , the conditions of those persons that shall haue that fauour to come into it , and the like : some holding one thing , some another . Some hold it to be Saint Patrickes hole in Ireland : some , Etna , that Mountaine in Sicily , that burneth continually : or in the Popes Kitchin , they should say , where there is indeed a true fire , maintained daily by the Fees that come in by that imaginarie fire .

But what shall I say , it is a doctrine that as it hath no footing at all out of the word of God ; so were the Primitiue Fathers themselues , either strangers vnto it , or doubtfull of it . Aug. de Ciuit . Dei . lib. 21. Ch. 26. Augustine who liued foure hundred yeares after Christ , plainly sheweth , that in his time it was not receiued , Tertium locum penitus ignoramus . nor beleeued for any Article of faith , and in some places of his writings he absolutely denieth it .

Fisher , sometimes Bishop of Rochester , ingeniously confesseth , That there is no Scripture to proue Purgatory ; Roff contra assert . Luth. and may we not iustly deny that for the which there is no Scripture to proue it ? Nay more , he confesseth , that seldome or neuer any mention is made of Purgatory , either among the Greeke or Latine writers .

Legat qui volet Graecorum commentariose● nullum quantum opinor de Purgatorio sermonem inueniet , &c. Isa. 57.2 . Nay rather the Scriptures teach the contrary , as that of Isaiah , They shall enter vpon peace , and they shall rest vpon their beds , euery one that walketh before the Lord in righteousnesse . And amongst all those sacrifices that were appointed in the time of the law , for the Prince , for the Priest , and for the Congregation , Leu. 5.6 . all were appointed for the liuing ; and none that euer wee reade of were appointed for the dead . Doubtlesse either God was very forgetfull of them , or else this Doctrine of Purgatory was not hatched .

When Paul directs the Church how they should carry themselues towards the dead , Phil. 3. he giues no direction at any time to pray for the dead . Saint Iohn saith , Blessed are the dead that dye in the Lord . And the holy Ghost addeth further , Reu. 14.13 : From henceforth they rest from their labours . Now to enter vpon peace , and to rest from their labours , and yet to suffer hellish torments for many yeares , are things incompatible , and cannot stand together . Besides Christ hath promised rest , and refreshing to those that are heauy laden , and come vnto him , saying , Come vnto me all ye that trauaile , Mat. 11.28 and are heauie laden , and I will refresh you . Now what refreshing and rest is this , to frie in the flames of Purgatory ?

Surely the Scriptures know no such third place , but that the souls of the righteous , so soone as euer they depart out of the body , they go with the soule of this Penitent here into Paradise , or into heauen the place of euerlasting ioy and felicity . And the soules of the wicked go immediatly to Hell , a place of euerlasting torment , there is no middle place betwixt these . But as there are but two sorts of persons , so there are but two sorts of places . Besides it stands not with the rule of Iustice , that the soule should be punished without the body , since the body and the soule were copartners together in sinne . But the Church of Rome knew well enough what it did to broach this doctrine , and what they do in maintaining the same at this day . But we wil leaue them and come vnto our selues .

This may serue for matter of singular comfort and consolation vnto the godly , that inasmuch as the soules of the faithfull in death are gathered vnto Christ ; they may comfort themselues , that this worke of repentance for sinne , of mortification , of sanctification , howsoeuer it may seeme painfull for a time , yet it will bee gainfull in the end . Let such then comfort their hearts and say , O my soule returne thou vnto thy rest , for the Lord hath beene beneficiall vnto thee . And say with Dauid , Psal. 23. Though I walke through the valley of the shadow of death , I will feare none ill , for thou art with me . This , this is it that makes the true beleeuer looke death in the face , and supports him against the feares of the graue , an assured perswasion in death to be gathered vnto Christ , yea it is a true note of an honest heart , so to walke with God in life , as willingly and cheerfully to imbrace the sentence of death at last . Wheras on the contrary , it is a note of a soule soyled with corruption , or else indued but with a small measure of sanctification , to bee kept vnder the continuall feare of death .

●adice .

The Scriptures make mention of a twofold Paradice , Place . Terrestriall and Celestiall : The Terrestriall or earthly Paradice , is that Paradice in the which Adam was placed by God himselfe , a place of excellent felicitie , beauty and glory , and out of the which , both Adam and his posterity after him , Gen. 2.8 . euen vnto this day were cast by reason of their sins . There is besides this , the Celestiall Paradice , or the kingdome of heauen , into the which the Lord Iesus Christ , the second Adam , was now to enter , and doth promise this Penitent here the fruition therof with himselfe , whereby is meant indeed the happie and blessed estate of glorified souls in the kingdome of heauen , as it appeareth plainly by that of the Apostle Paul , 2 Cor. 12. that when hee was caught vp into Paradice , he was caught vp indeed into the third heauen .

But why doth our Sauiour call heauen by the name of Paradice ?

In regard no place on earth could better resemble the kingdome of heauen , and being to speake to men , and not to Angels , Paradice was the most excellent place , a place of pleasure , solace , and of all delight , and therefore did most fitly shadow out the variety and excellency of those delights and pleasures in the kingdome of heauen . And herein will teach vs ,

In heauen is the perfection of happinesse . That in heauen there is the perfection of all happinesse , of pleasure and delight .

The great pleasures in the garden of Eden , where there were trees of all sorts , and Riuers for pleasures and delight , doth most excellently shadow out vnto vs , those pleasures reserued for the Saints in Gods kingdome ; which happinesse of euery true beleeuer shall in the last day appeare to the whole world , to men and Angels , when he shall come as the Apostle saith , 2 Thes. 1.10 . To be glorified in his Saints , and to be made maruellous in all them that beleeue . There is to bee looked for , the perfection of their glory , especially when the bodies of true beleeuers shall come to be glorified with their soules ; for so saith the Apostle , Phil. 3.21 . He shall change our vile body , and make it like his glorious body , and then their bodies and soules ioyned together , and glorified together , must needs inioy the perfection of their happinesse and glory , and for the hastening of the consummation thereof ; the Saints vnder the Altar cry , How long Lord , Reu. 6.10 . as indeed expecting and longing for the full fruition of that glory .

This happinesse & glory what it is , if we had the tongues of men and Angels , wee are not able to expresse it ; the Apostle tearmes it A most excellent , 2 Cor. 4.17 and an eternall weight of glory , when hee shall appeare , we shall be like vnto him , ( saith Saint Iohn . 1 Ioh. 3 ▪ 2. ) The Church is compared to a Bride , and the Lord Iesus Christ to the Bridegroome ; Reu. 19.8 . now what can be imagined here , that can yeeld more ioy and contentment , then a marriage day , when the married couple enioy the sweet content in the fruition of each other . Thus are true beleeuers decked and trimmed with the white robes of Christs righteousnesse , as a Bride , suteable and fit for so pure and glorious a Bridegroome .

This lets vs see then in the first place , the great aduantage that comes vnto euery true beleeuer by death ; here they sow in teares , there they reape in ioy ; they liue here in this world , as in a tempestuous sea , there they lye at anchor and rest , as in a Hauen . Now is their time of seruitude & bondage , then is their yeere of iubile . Here are they exercised continually with sorrowes , feares , cares , buffetings within , and fightings without . There they shall rest from their labours , and enter into the ioy of their Lord , there to inioy him , in whose presence is the fulnesse of ioy , and at whose right hand there is pleasure for euermore , such as the Apostle saith , The eye hath not seene , 1 Cor. 2.9 . the eare hath not heard , &c. We haue in our times seene many glorious sights , our eares haue heard of greater , but our hearts are so large , that they many times conceiue great things indeed , and yet the happinesse of the Saints in heauen , surpasseth them all . And therefore what wonderfull thing thou seest at any time , say that this is not it , for the eye hath not seene it ; what wonderfull thing thou hast heard of , say this is not it , for the eare hath not heard . Yea , whatsoeuer thou art able to comprehend in thy heart , say that it is not it , for the heart is not able to conceiue .

Now what greater happinesse can betide any of Gods seruants , then to be raised vp to such a state of glory , as neither eye hath seene , eare hath heard , &c. When the Queene of the South beheld the glory of Salomon , his attendants , the order of his house , dyet , seruants , and the like , she concludeth thus , 2 Reg. 10.18 : Happy are thy men , and happy are these thy seruants that stand before thee alwayes , &c. Did shee pronounce such to be happy , that stood continually before Salomon , and heard his wisedome ? O how great then shall be their happinesse that shall come to behold the blessed Trinitie , Father , Sonne , and holy Ghost ; what ioy will bee there , when we shall see those ten thousands praise the Lord day and night ? And if Peter , Iames , and Iohn , vpon Mount Tabor , were so rauished , as that they desired to pitch their Tabernacles there : O what raptures and ioyes may the godly expect , when they shall see and enioy the Lord Iesus Christ their beloued Bridegroom , not vpon Mount Tabor , but vpon Mount Sion , not to be separated suddenly asunder , as the Disciples were there , but to enioy the full fruition of Christ for euermore ! 2 Cor. 12.2 Mat. 25. This is called the third heauen , the Bridegroomes Chamber , an euerlasting habitation , lightened with the glory of the Lambe . Reu. 19.5 . Reu. 21.23 . The company there , Saints and Angels , the time of their abode , for euer and euer . The happinesse of the soules of the Saints after this life .

Furthermore , these things doe manifest the happinesse of the soules & bodies of the S t s there .

First , whereas here in this life we cannot but prouoke the Lord daily by our sinnes , the very consideration whereof is a dagger to the hearts of Gods people , and makes them to cry out with the Apostle , and to say , O wretched man that I am , who shall deliuer me from this body of sinne ? there they shall cease to sinne , and shall bee wholly ioyned to the Lord in truth and righteousnesse , neuer to displease him any more .

Secondly , all the imperfections of the soule shall bee done away , and our knowledge shall be perfect , all ignorance shall bee done away , infidelity , distrust , &c.

Thirdly , wee shall not neede there the Word , Sacraments , prayer , &c.

And for our bodies at that day , they shall likewise bee freed from sinne , from corruption , and from all the miseries and infirmities that cleaue vnto them here , And bee made like vnto his glorious body . Phil. 3.21

O how may this affect our hearts with a longing desire of that time , when we shall thus see the face of God in glory , it should moue vs to long for that time , when this glory shall be reuealed . Rom. 8. Surely , if wee looke for a part in this kingdome of heauen , wherin is all perfection of happinesse , wee cannot but desire the comming of the same , and to cry and say with the Church , Come Lord Iesus , Reu. 22.20 . come quickly .

This day

Here wee haue the fift and last circumstance in this Text at first propounded , Text. Time when . and that is the time when this promise shall bee fulfilled , This day . Verily this day thou , &c. q.d. what though thy misery be great , and torment grieuous , that thou sufferest , yet thy time is but short , thy deliuerance is at hand , verily this day , &c.

Where wee may note first of all , the Lords bountifull liberality towards his seruants that seeke vnto him in time of misery . This Penitent desireth onely to be remembred of Christ , when hee should come into his kingdome , but Christ promiseth more , This day shalt thou be with me .

God giues more many times vnto his children , God many times giues more then his seruants aske . then they either aske or thinke ; hee is many times larger in giuing , then they in desiring . It was but to be remembred when Christ came into his kingdome , that the Penitent requireth , Christ promiseth him not onely to be remembred , but also to bee with him , to bee with him this day , to bee with him this day in Paradice . God is vsually more liberall in giuing then his seruants in desiring . Gen. 32.9.10 . Iacob desires onely food and rayment at Gods hands , but God giues him more , as Iacob himself confesseth : God gaue him two bands , and abundance of goods , and cattell besides . 1 Reg. 3.9.13 . Salomon desires onely an vnderstanding heart at Gods hand to gouerne his people , God giues him not onely wisedome according to his desire , but abundance of wealth besides . 1 Sam. 2. ● . Hannah intreates the Lord to take from her the curse of barrennesse , and to giue her a sonne , the Lord granted her more then she desired , he gaue her many sonnes afterwards .

How many came to our Sauiour in the dayes of his flesh , some sicke of one disease , and some of another , desiring help , whom our Sauiour did not only make whole of their infirmities , but also pronounced that their sinnes were forgiuen them . Luke 19. Zacheus came onely but to see Christ , and hee obtaines not onely the thing hee desired , in getting a full sight of Christ , but he hath this honour , to talke with Christ , to inuite him to his house , yea more then all this , to haue his soule euerlastingly saued by Christ .

Neither is this a thing to bee wondred at , for such is the Lords bounty and goodnesse towards his seruants , taking pleasure in their prosperity . And hence it is that the Apostle writing to the Ephesians , saith that he is rich in grace , Eph. 1.7 . Psal. 23. a most bountifull master , making the cup of his seruants to ouerflow , and is therefore called the Father of mercy , 2 Cor. 1. and God of all consolation .

Seeing then that God is so liberal a master , giuing many times vnto his seruants , more then they aske or seeke , this may be an excellent motiue with vs , to bring christianitie into request , inasmuch as we serue such a bountifull master . Seruants commonly inquire after such masters , and will desire to liue in such places , where they shall bee bountifully rewarded . This we are sure of , that the Lords seruants shall bee bountifully rewarded with him , he is euer better then his word vnto his people . Why are we then so backward in our suits vnto him ? Are we in misery and distresse ? As a father pittieth his children , so hath the Lord compassion on them that feare him . O but I am vnworthy of mercy : God giues mercy , not for our merit , but it is his free gift , O but I am a great sinner , and prouoke him daily ? Hee remembreth whereof wee are made , hee considereth that wee are but dust . He hath said it , and he will doe it . He will fulfill the desires of them that feare him , Psal. 145.18 . hee also will heare their cry , and will helpe them .

Secondly , seeing we are to deale with so liberall a Lord , that giues vnto his seruants more then they desire : hence ariseth our comfort and incouragement in prayer , to flye vnto him in al times of misery and distresse , for so hath the Lord said , Psal. 50.15 . Call vpon me in the time of thy trouble , and I will heare thee and deliuer thee . Doe wicked men persecute vs ? doth Sathan continually solicite vs ? doe our corruptions preuaile with vs ? doe the thoughts of death and of th● graue affright vs ? yet still we haue the bosome of a louing Father to flye vnto . Behold this Penitent now at this time , astonished no doubt at the sight of death , and thoughts of his account hee is to make before the great tribunall . O happy he that could now flye into the bosome of his Sauiour , as the 〈◊〉 to the Arke , that elsewhere could finde no rest . Now may hee sing ●●at sweet Requiem vnto his soule , Returne vnto thy rest O my soule , for the Lord hath rewarded thee . We shall not need to feare any ●xcesse in faith , as if wee could beleeue more then the Lord would , or could do vnto vs ; for his grace is euer more plentifull then our petitions ; hee giueth more then we aske , hauing his hand ready to giue , before we can get our mouthes open to desire .

This day .

As Christ is pleased to answer his seruant , and to grant him the thing hee prayeth for : So it is a thing remarkable , to consider in the circumstance of time , the speedie performance of the Lords promise , This day . q.d. thou shalt not onely be remembred of mee , which is the thing thou desirest , but thou shalt euen this present day haue an end put vnto thy miserie , and thy soule receiued into glory . Note hence ,

That a man may be in miserie and ioy in an houre . A man may be in miserie & ioy in an houre . Though the afflictions of Gods seruants are many times sharpe and grieuous , yet the Lord makes them many times but short and of small continuance . Psal. 94. Heauinesse may endure for a night , but ioy commeth in the morning . The miseries of the righteous are neither durable nor incurable . In the multitude of the sorrows of my heart ( saith Dauid ) Thy comforts haue refreshed my soule . The Lord doth aswell foresee their arriuall , as their launcing forth ; and the end of their troubles , as the beginning of the same . Many are the troubles of the righteous , Psal. 34.19 but the Lord deliuereth them out of all . And indeed ,

If the Lord should not deale thus with his seruants , they would haue their hearts ouerwhelmed with sorrow , and themselues faint and sinke vnder the burthen of their sufferings . Now it is his gracious will , not to breake the brused reed , nor quench the smocking flaxe .

Secondly , the end of all afflictions and miseries that betide the godly here , is but to humble them , and bring them nearer vnto God . Now when any affliction sent hath wrought this effect , God presently remoues the affliction , as a wound when it is whole the plaster falls off .

Thirdly , life it selfe is not long , but short , and of small continuance . Now miseries cannot bee long where life is so short .

This serues then to teach vs in all our miseries still to waite on God , with this Penitent here ; for , as Mordecai said to Hester , Deliuerance will come . There is nothing more sure and certaine , then the deliuerance of Gods people out of miserie . As God makes prouision for his children of correction as of food , and not at sometime to taste of correction , is a signe rather of a Bastard then of a Sonne : So will the Lord see to 〈◊〉 , that they shall not want a se●sonable deliuerance .

Let no man then say in time of prosperitie , Psal. 30.6 . I shall neuer be moued . Neither let any say in times of aduersitie , I shall neuer be restored . For God can turne thy night into day , thy heauinesse into ioy , and thy mourning into gladnesse , and all in a moment of time . Oh but thou hast laine long among the po●● , and thou hast often sought the Lord . What then ? By so much the more precious will deliuerance bee , and thou fitted to praise his name , when the Lord shall deliuer thee .

This day .

The last Instruction we are to obserue hence is , Such as haue shewed mercy in an euill day , shall find mercy in the euill day . That they that shew mercy in an euill day , shall themselues find mercy in the euill day .

Christ being now to suffer , and lying vnder many reproaches : This poore Penitent pitieth Christ in his miserie , pleades his cause , and cleareth his innocency , This man ( saith he ) hath done nothing amisse . And now Christ shewes mercy to him , in time of his greatest need . The Penitent pitied Christ , and commiserates his misery being an innocent . Christ pitieth the Penitent in time of his misery , and receiueth him to mercy . That which our Sauiour had formerly taught his disciples , Mat. 3.7 . Blessed are the mercifull , for they shall obtaine mercy : hee maketh good to this poore Penitent . His mercy to Christ , is recompensed with mercy from Christ . Onesiphorus , that good man , shewed mercy to Paul , 2. Tim. ● . 16 . Hee often refreshed me , and was not ashamed of my chaine ▪ but when he was in Rome , he sought me diligently , and found me . What then ? The Lord grant vnto him that he may finde mercy of the Lord in that day . Verse 18.

An excellent example whereof we haue in Ebedmelech , who vnderstanding that Ieremy was in prison , Ier. 38.9 . and there ready to perish for hunger : He pleades his cause vnto the King , and procures his deliuerie . The Lord remembred this kindnes of Ebedmelech , I will deliuer thee in that day , Ier. 39.17 . saith the Lord . Ios. 6.17 . Rahab shewed mercy to the Lords seruants when they searched the land of Canaan , hid the spies , and preserued their liues . This kindnesse of hers is requited with the safetie of her owne life .

The Shunamite that was so kinde vnto Elisha , 1. King 17.10 . making such prouision for him in his trauaile , loseth nothing by it in the end ; her mercy to him , is recompensed with mercy to her and hers .

And Christ shewes how hee will proceed in iudgement at the la●● day , with wicked men , Mat. 25. I was h●●gry , &c.

And the reason hereof is , Because mercy to such as are in miserie , is an excellent fruit of faith ; and such as God hath promised to crowne , and to reward at last .

Secondly , it kindleth the affections of those that haue beene relieued , to pray vnto God for such , as haue beene such instruments of their comfort , and to praise God for them ; by which means the Lord is moued to shew mercy .

This teacheth all Gods people to lay hold vpon all opportunities that shall bee offered vnto them , of doing good vnto others , especially to such as are in misery . It was Iobs comfort , that The bowels of the hungry did blesse him . Pitie the distressed in their need , and the Lord will pitie thee in thy greatest need . Do wee not desire mercy in the houre of death , and in the day of iudgement ? The way to finde mercie then , is to shew mercy now ; otherwise , There shall be Iudgement mercilesse to him that will shew no mercy . Iam. 2.13 .

FINIS .
A Short view of such Doctrines as are enlarged with their Reasons and Vses , in this Booke . Doctrines . THe malice of the wicked great against Christ , and his members . Page . 6 Doctrines . Good men many times suffer as malefactours . Page . 13 Doctrines . Christ died an accursed death . Page . 18 Doctrines . Not the punishment but the cause maketh a Martyr . Page . 32 Doctrines . Sinne and shame go together . Page . 41 Doctrines . Afflictions make the wicked worse . Page . 51. Doctrines . When the wicked begin once to fall from God , they haue no stay of themselues . Page . 59 Doctrines . A sinfull life , hath commonly attending it a cursed and miserable death . Page . 71 Doctrines . None more subiect vnto disgrace , then the godly are . Page . 93 Doctrines . It is a great sinne to adde affliction to the afflicted . Page . 103 Doctrines . God brings his children often to a low ebbe in this life . Page . 111 Doctrines . Infidelitie a dangerous sinne . Page . 115 Doctrines . Euill examples dangerous . Page . 124 Doctrines . Properties of a wicked man to be giuen to mocking . Page . 132 Doctrines . God can make of great sinners great Saints . Page . 143 Doctrines . All men are alike by Nature , vntill God make a difference by grace . Page . 153 Doctrines . Afflictions of excellent vse to bring men to God . Page . 164 Doctrines . To cease from euill is not sufficient ; we must do good . Page . 172 Doctrines . He that rebuketh another , must not be guilty of the same fault himselfe . Page . 183 Doctrines . A true note of a true Conuert to stop others in a course of sin . Page . 191 Doctrines . A true Conuert desires that others may partake of the same grace Page . 216 Doctrines . The afflictions of the godly reach vnto Christ . Page . 233 Doctrines . The want of the feare of God the cause of all sinne . Page . 237 Doctrines . Afflictions that summon to death , should cause a man to looke home . Page . 250 Doctrines . Vnto true repentance , confession of sinne necessary . Page . 257 Doctrines . Godly submit themselues to Gods seuerest corrections without repining . Page . 285 Doctrines . A true Christian must at all times stand for Christ . Page . 298 Doctrines . In all ages God hath had some witnesses of his truth . Page . 310 Doctrines . True grace is known by the daily growth in grace . Page . 322 Doctrines . None can pray effectually , but the Penitent . Page . 334 Doctrines . Christ a Lord. Page . 349 Doctrines . Christ a King . Page . 356 Doctrines . True faith raiseth vp a man aboue this life . Page . 365 Doctrines . In prayer wee must see God all-sufficient in those things wee seeke of him . Page . 372 Doctrines . The saluation of the soule is principally to be desired . Page . 381 Doctrines . The happinesse of a Christian not to be looked for here , but hereafter . Page . 401 Doctrines . Release from temporall afflictions doth n●● alwayes follow true repentance . Page . 407 Doctrines . It is a wonderfull hard thing ●ruly to beleeue . Page . 416 Doctrines . There is an vnchangeable cer●ainty in all Gods promises . Page . 431 Doctrines . Godly must labour to be perswa●ed of Gods loue . Page . 443 Doctrines . Prayers of the godly very effectuall . Page . 457 Doctrines . The sinnes of the Penitent cannot hinder their saluation . Page . 471 Doctrines . They that in misery waite vpon God , shall not misse of comfort in the end . Page . 482 Doctrines . The souls of the faithfull in death are gathered vnto Christ . Page . 489 Doctrines . In heauen is the perfection of all ●appinesse . Page . 498 Doctrines . God many times giues more then ●is seruants aske . Page . 506 Doctrines . A man may be in miserie and ●oy in an houre . Page . 512 Doctrines . Such as shew mercy in an euill day shall not misse of mercy in the euill day . Page . 515